







1 LIBRARY OF CONGRESS. 

Shelf W?vU 

UNITED STATES 01 AMERICA. 





BIBLE PROOFS 



OF THE 



f qoi\d IK^ork of {JJracf , 



OR 



Entire Sanctification as a Distinct Experience, 

Subsequent to Justification, Established 

by the United Testimony of Several 

Hundred Texts, 

INCLUDING A 

DESCRIPTION OF THE GREAT HOLINESS CRISIS OF 
THE PRESENT AGE. BY THE PROPHETS. 



— BY^X 

Eld. D. S. WARNER. 



"Yet shew I unto you a more excellent waif."—l Cor. 12; 31. 
"And it shall he called The way of holiness."— Isaiah 35: 8. 






GOSHEN, INI)., 

Printed by the E. U. Mennonitb Pub. Society. 

1880. 



Entered according to Act of Congress, in the year 1880, by 

D. S. WARNER, 
In the Office of the Librarian of Congress, at Washington. 



The Library 
of Congress 



WASHINGTON 



Si 



flO THE fyACRED °Xe: 



\~» 



e 






A 



mw 






-§- OF M Y~^ 




Whose tender affections were the only solace in my suffering child- 
hood, and whose never-failing love, and whose pure and 
innocent life, were the only stars of hope that 
shone In the darkness of my youth, 

Is This Volume Respectfully Dedicated 

BY THE AUTHOR, 



Contents. 

CHAPTER I. 

Page. 

Introductory Remarks 7 

CHAPTER II. 

Christian Perfection and Holiness the same 17 

CHAPTER III. 

Entire Sanctification in the Economy of Grace is a Dis- 
tinct Work, subsequent to Regeneration. First 
Disciples 






CHAPTER IV. 

Twofold Salvation continued under the labors of the 
Apostles 50 

CHAPTER V. 

Sanctification a Distinct Grace typified by the Land of 
Canaan, and promised in the covenant made with 
Abraham 70 

CHAPTER VI. 

riie Second Grace inferred from the seeming imprac- 
ticability of the P>ible Standard, while in the first 

state of grace 108 

CHAPTER VII. 

r Jme Second Work of Grace taught by those Scriptures 

thai enjoin the believer's oonsecration L2] 



VI. '. ! L\ I -. 

CHAPTER VIII. 

Pane. 

JJu Second Work is established by the fad that justifi- 
cation inducts into a dual state, u e* Grrace or the 
Spirit, and our fallen nature: and the Bible teaches 
the subsequent destruction of the bitter 135 

CHAPTER IX. 
Proof Positive of two works of grace, in John 15 . . . 167 

CHAPTER X. 

The Fullness, a grace upon grace 175 

CHAPTER XI. 



T 



Two Distinct Degrees of Grace. Absolute proof, 

Rom. 5: 1-5 180 

CHAPTER XII. 
Absolute Proof of a Second Grace. 2 Cor. 1 : 15 ISO 

CHAPTER XIII. 
The Divine [mage restored to the soul in the higher 

Christian experience 102 

CHAPTER XIV. 

Perfection a subsequent Christian grace 207 

CHAPTER XV. 
Ltove, an old and new commandment 234 

CHAPTER XVI. 

Sanctification after Conversion — emphatically taught 

in l Thes 249 

CHAPTER XVII. 

Two Measures of Salvation iii Christ Jesus. 2 Tim. 2. 262 



CONTENTS. Vll. 

CHAPTER XVIII. 

Payre. 

The Scarlet Thread in the Epistle to the Hebrews 2V 1 

CHAPTER XIX. 
The Golden Thread of Hebrews, continued 281 

CHAPTER XX. 

St. John's Testimony to perfecting grace 305 

CHAPTER XXI. 

Entire Sanctification always addressed to believers, 

hence attained after pardon :>1 4 

CHAPTER XXII. 

Purification a distinct instantaneous work proved by 

the Greek tenses 329 

CHAPTER XXIII. 

Some of the Parables teach the two successive states 

of grace 358 

CHAPTER XXIV. 

The Second Shaking and Purification of the Church. 

Hebrews 1 2 : 25-29 366 

CHAPTER XXV. 

The once more shaking of the Church, or prophetic 
description of the Holiness Reform, continued .. 

CHAPTER XXVI. 

lhe Shaking Crisis continued. Separation of the wheat 

and eliaff 40? 



vm - COXTENTS. 

CHAPTER XXVII. 

Page. 
Two degrees of Divine Light in the soul, or from lamp- 
light to perfect day # 437 

CHAPTER XXVIII. 

Two degrees of Christian Faith taught in the Gospel. 449 

CHAPTER XXIX. 
Two Impartations of Life in the Gospel 454 

CHAPTER XXX. 

What the Spirit says unto the Churches. Two degrees 

of grace taught in Revelations . 460 

CHAPTER XXXI. 

A new Parable. The wild olive root. A reply to the 

charge of Hobby ; 474 



mr 



"iy^ 



CHAPTER I. 
INTRODUCTORY REMARKS. 

ff gt FTER that the kindness and love of 
J^pk God our Savior appeared" unto me, in 
removing the veil of ignorance and deep preju- 
dice from my heart; enabling me to see and 
appropriate Christ as my sanctification, all the 
longing of my heart seemed to center in a desire 
that all God's dear children should enter this 
iw valley of blessing so sweet." 

I wondered that we should have tarried so 
long in the "first tabernacle," when, but a thin 
veil, and that rent by the death of Christ, separa- 
ted between us and the "holiest of all :" where the 
glory of God forever dwells, even that glory which 
Christ has given to the church "that they may be 
one." John 17 : 22. 

I soon perceived that it was for want of some 
one to "give the trumpet a certain sound" or set 
forth perfect holiness as the privilege of all Chris- 
tians, attainable noio, by a definite act of faith. In 
order to experience either justification or entire 



10 INTRODUCTORY REMARKS. 

A mingled feeling of gratitude to God, and love 
for all his dear children; a clear conviction of 
duty, and yet a deep sense of self insufficiency, has 
humbled the writer before the Lord in prayer for 
the "wisdom that cometh from above," even the 
"Spirit of truth ;" to aid in this vindication of the 
perfect "salvation that is in Christ Jesus." 

I have not written, particularly, for those who 
already dwell in the Canaan of perfect love. They 
have an experience that fully satisfies them ; an 
experience that is better than all theory, and ex- 
cludes every shadow of doubt. For a soul in 
which the Holy Grhost bears definite witness to 
either pardon or perfect purity, needs no super- 
added testimony ; in fact, cannot receive additional 
evidence, for Infinity cannot he supplemented. The 
concurring testimony of all the angels in heaven 
could add nothing to the certainty of that which 
God, by the Holy Spirit, has clearly spoken to our 
spiritual consciousness. 

Neither do I presume to convince such who are 
not anxious to know the full extent of purifying 
grace ; but are satisfied to continue in their "filthi- 
ness of the flesh and spirit/* The proud and self 
righteous Jews did not receive the "speech" of Jesus, 
because, as he says, "ye cannot hear my words." 
John 8: 43. No more can we expect to show 
sensual, worldly and self-willed professors the 
pure and sublime way of holiness ; for, as Job hath 
said, 'It is a path wMch the vulture's eye hath not 
s^en." I may not be able, therefore, to prove the 



INTRODUCTORY REMARKS. 11 

"high," and "more excellent way" to those whose 
sympathies with indwelling sin, incline them not 
to walk therein. 

But for all those, I have written, "The humble, 
they shall hear thereof and be glad." "The will- 
ing and obedient shall eat the good of the land/' 
Yea, "blessed are they who hunger and thirst after 
righteousness : for they shall be fiUed? Such are 
anxious to love God with a pure heart fervently. 
They have made no compromise with inbred Ca- 
naanites: but wish the extermination of every 
evil from the heart. Heiace they are willing to 
receive the most humiliating and sin killing truth. 
They not only suffer the loss of "right eye" and 
"right hand," but for Christ's sake, freely bring 
the "old man" to the cross, that the whole body of 
sin might be destroyed. 

Dear reader, if with this class, you have come 
to Jordan's brink, fear not to "launch away,*"— yes, 
away from self, the world and unbelief ; step forth 
upon the promises of Grod: how can they fail? 
Cannot Omnipotence sustain his word. tarry 
not my brother, seize upon the present moment and 
launch away into the odean of redeeming love : 
remember, it is perfectly Safe to be swallowed up 
and lost in God. 

There are others for whom I oh >rish a hope of 
benefiting by these leaves. A numerous clads of 
undoubted piety and commendable zeal, but who 
aire laboring under defep, though honest, prejudices 
against the second work of grace. For all such I 



i 



12 INTRODUCTORY REMARKS. 

have indeed special sympathy. Having myself 
stood in your rank, dear brethren, it is but natu- 
ral that I should long to see you enter the hal- 
lowed rest of faith. 

It is true, beloved, that we may have seen and 
heard many things of this way which, viewed from 
our stand point, had the effect of hiding from our 
eyes the "beauty of holiness :" but true holiness 
does not always exist under its assumed garb. We 
have, however, greatly erred in presuming to meas- 
ure the ocean of God's love and abounding grace, 
with the plummet of man's weakness and igno- 
rance. It is a beautiful thought, that u Christ has 
gone to heaven to represent His disciples befoiv 
the Father and holy angels, while the church is 
left here to represent Christ to the world." This. 
we believe to be the duty and exalted privilege of 
the church. Nevertheless, to secure the utmost 
safety of our souls, Jesus says to each individual 
"folloiu thou me ;" if you wish a moddle of perfect 
humanity, "learn of me ;" study my character. "/ 
am meek and lowly of hearth 

O my brother, my sister, self interest requires 
that you now drop every body else, out of this 
account, and, for the present, lay aside all theory 
and stand up thyself alone by the side of our 
Elder Brother and his holy word ; and tell me, does 
your experience measure up thereto ? 

Are you u free from sin," "righteous even as he 
is righteous?" You claim the Christian's hope, foun- 
ded upon the knowledge of pardon and adoption. 



INTRODUCTORY REMARKS. 13 

That is glorious, but he that already "hath this 
hope in himpurifieth himself even as He is pure-' 
Have you done this \ No. You do not profess this. 
Then come to the fountain at once. A want is 
discovered in your heart : "In Christ all fullness 
dwells? and "He is able also to save them to the ut- 
termost, that come unto God by Him" Do you say 
that you have not light enough upon this work to 
seek it? For this you need not delay, for Christ 
who is our " sanctification" is also the "light" 
Therefore in seeking the former, you obtain the 
latter also. Neither can you otherwise receive it. 
As you need not take a lantern to see the sun 
riaq, so the experience of entire sanctification 
brings its own glorious light into the soul. There- 
fore, beloved, throw away the faint deceptive 
light of thy own wisdom; steadfastly fix your 
eyes upon the point from whence eminates the 
"true light? even "the light of the toorld." Now 
walk right out through the darkness of thy re- 
maining sin and unbelief, and soon thou shalt see 
"the Son of Righteousness arise with healing in 
his toings" The glorious morn of a new day now 
breaks in upon thy tranquil soul. And if you 
continue 

"to walk in heaven's own light, 
Above the woiicl and sin, 
With heart made pure and garments white, 
And Christ enthroned within ;" 

then "thy sun shall no more go down, neither 
shall thy moon withdraw itself: for the Lord 



14 INTRODUCTORY REMARKS. 

shall be unto thee an everlasting light, and tliv 
God thy glory." 

This work, having been commenced two years 
ago, was mostly written in spare hours, during 
evangelistic lobors. My heart is filled with hum- 
ble gratitude to God for the inestimable blessing 
these labors have proved to me. Having but a 
short time before experienced the grace of a pure 
heart : in the prayerful investigation of the holy 
Bible, under the clear light of the u anointing that 
abideth and teacheth of all things ;" my soul has 
been continually surprised and feasted with new 
beauties, and blessed unf oldings of Divine truth. 
Glory to God. When the fully sanctified looks 
into the luminous heavens of Divine revelation 
through the all searching telescope of the Holy 
Ghost, many texts that before seemed dim and of 
doubtful application to purifying grace, are raised 
to their true magnitude of absolute authority. 
And, where, to the unanointed eyes all was vague 
and dark, now one beautiful blazing constelation 
of Bible truth after another appears in view, until 
the adoring soul sees no end to the Divine evi- 
dences of the higher perfecting grace, save the end 
of revelation itself: and even there the Spirit 
takes up the eternal theme and writes it all over 
the soul, on the tablet of the heart and every fiber 
of our being: on all the ''merchandise" of the 
saints : yea upon all the universe of God's creation 
and every surrounding object, even "upon the 



INTRODUCTORY REMARKS. 15 

bells of the horses shall there be HOLINESS 
UNTO THE LORD." Amen. 

In the name of Jesus Christ, I now send forth 
these pages into the world, with fervent prayer 
to the "God of all grace," that His Spirit, which 
so much assisted in their preparation, will make 
them effectual in helping many precious souls into 
that "holiness without which no man shall see 
the Lord." 

We have thought it best to write out most of 
the Scriptures used, to avoid the trouble of referr- 
ing to the Book. 

Endeavoring to adhere closely to the Word, 
and the object before us, some repititions have 
been unavoidable. May even these be blessed 
to the hungry soul, who often needs line upon 
line, and especially promise upon promise. 

I do not collect this multitude of proof texts 
because I think them necessary to establish the 
point. One clear, unequivocal passage of Scrip- 
ture is sufficient to establish any doctrine: and 
such are the most of them that are herein cited. 
But, so deep and strong are the prejudices of some 
that they will never yield their all to God, until they 
are overwhelmed with the fact, that this deeper 
rest of the soul in God is the cardinal and all 
pervading truth of the Bible. Besides, we think 
the work will aid holiness teachers and all who 
are in the light of full salvation, by presenting, in 
a classified form, most of the Scripture on the 
subject. 



16 INTRODUCTORY REMARKS. 

All literary defects, we hope, will be passed in 
the spirit of Christian charity. We have written 
in the fear of the Lord : yea, in the very presence 
of God ; with holy reverence for His word, and, 
I trust, a due regard to the account we must give 
to God for the use we have made of it. Neverthe- 
less we may have written error, which the kind 
reader will please attribute to an imperfect judg- 
ment, the common lot of all men in the present 
.life. 

With a sweet, and peaceful assurance that, in 
my limited ability, I have done the will of my 
Heavenly Father : I leave all the results with Him, 
who discerns the intentions of every heart, and 
can make even the weak and imperfect things of 
His children to praise Him. 

"The things of Christ the Spirit takes, 

And to our heart reveals, 
Our bodies He His temple makes', 

And our redemption seals. 

"Almighty Spirit ! visit thus, 

Our hearts, and guide our ways, 
Pour down thy quickening grace on us, 

And tune our lips to praise." 



CHAPTER XL 

CHRISTIAN PERFECTION AND HOLINESS THE 

SAME. 



rs> 



JHESE terms, it is generally believed and 
taught, represent the same moral state. Let 
us endeavor to find their Scriptural meaning. 
Perfection is from katartizo and teleios in the 
Greek. The first of these terms is defined, by our 
standard lexicons of the New Testament as fol- 
lows : "To make perfect, 7 ' "to put fully in order,' 7 
u to make complete, 77 u to furnish fully, 77 u to refit 
and repair. 77 This word is applied to Christian 
perfection in the following Scriptures: Luke 6: 
40. 2 Cor. 13 : 9—11. Eph. 4 : 12. 1 Thes, 3 : 10. 
Heb. 13 : 21. 1 Peter 5 : 10. 

"Teleios" is defined by "perfect, finished, com- 
plete, entire, without spot or blemish. 77 u Teleoi^ 
is used to represent the advanced Christian state 
in the following instances : Matt. 5 : 48. 19 : 21. 
1 Cor. 2 : 6, 2 Cor. 7 : 1. Gal. 3 : 3. Phil. 3 : 15. 
Col. 1: 28. 3: 14, and 4: 12. Heb. 6: 1. Uohn 
2:5. 4: 17,18. 



] 8 PERFECTION AND HOLINESS. 

From the foregoing definitions and Scriptures, 
it is clearly seen that perfection, as applied to 
redeemed souls, denotes the complete moral resto- 
ration of man from the effects of the fall. Not 
physical, or mental restoration, for that will not 
be until the resurection ; but, as David says, "He 
rextoreth rat/ soul. 1 '' Restore means to bring back 
to its original condition. And as the fall of man 
effaced the image of God from the soul, and sent 
a current of depravity down through the entire 
race, the perfect restoration of the soul must, 
necessarily, reinstate its former purity, and Divine 
likeness. 

Christian perfection is, therefore, in kind and 
not in degree. In other words, it is the perfection 
of our moral nature, and not the development or 
full growth of our powers. This position is well 
established in Heb. 10 : 14, 15. u For by one offer- 
ing he (Christ) hath perfected forever them that are 
sanctified : whereof the Holy Ghost also is a wit- 
ness unto us. 7 ' The state of perfection, we are 
here told, is entered by the work of sanctification. 
And we read that Christ "sanctifies the people 
with his own blood. Heb. 13 : 12. And the u blood 
of Christ cleanseth us from all sin." 1 John 1 : 7. 
Hence perfection is the state of being free froth 
sin. 

Observe, that when Paul tells us that Christ 
has forever perfected them that are sanctified, he 
immediately adds, "whereof," (of which perfection) 
"the Holy Ghost is also a witness unto us." 



PERFECTION AND HOLINESS. 19 

Surely no one ever yet received the testimony 
of God's Spirit that he was perfect in degree ; or had 
reached the summit of Christian growth, beyond 
which he could never become more wise, strong 
or fruitful. But thousands have received the 
Spirit's witness to perfect heart purity. It is 
generally believed that our moral and mental 
powers are susceptible of endless development. 

But the Bible teaches a perfection, in this life, 
that can never be improved upon : ;t He hath per- 
fected forever them that are sanctified.' 1 Cony- 
beare and Howson render as follows: "By one 
offering he hath perfected forever the purification 
of them that are sanctified." Perfection, then, as 
attainable in this life, is confined to man's purity 
and what is necessarily therein included. Con- 
sistent with the Bible and universal experience. 
it cannot be othewise defined. While our phys- 
ical and mental defects remain until the resure< - 
tion, our moral nature, alone is susceptible of 
perfection now, and that only in quality, leaving 
all the powers of the soul free to enlarge in mag- 
nitude. Being "made free from sin" and "renew 
in the image of God" as first created, the sou! 
cannot become more pure, and, is therefore "per- 
fected forever." 2 Cor. 8: 18. Eph. 4: 28, 24 : 5: 
26, 27. Col. 8 : 10. 

Many stagger at the term perfection. They 
are forced to admit, that it is promised and en- 
joined in the Bible : reorganized in ancient saint> : 
and, in the plenitude of gospel grace, provided for 



20 PERFECTION AND HOLINESS. 

all believers Yet, as if to come short of the Divine 
will and profess less than the Bible standard, were 
a mark of true piety and meekness, they shrink 
from the thought of being made perfect in this 
life, is from blasphemy. There is no reason for 
this. Our kind, heavenly Father has placed noth- 
ing in his word to thus terrify his children : noth- 
ing that they need be ashamed to profess : nothing, 
indeed but what we should blush to come short 
>f. All this reproach so generally attached, to a 
profession of perfection, grows out of the extrav- 
agant notions of what it is. But there certainly 
can be nothing wrong in receiving and professing 
this grace in its Bible sense. 

How, then, does the "more sure word" define it ( 
In Luke 6 : -40, we have this answer. "Every one 
that is perfect shall be as the Master." Christ 
commands us to be ''perfect even as our Father 
which is in heaven is perfect." Matt. 5 : 48. 

But to be like God and Christ in every respect 
would make us equally gods, and is, therefore 
impossible : hence we turn to the word again and 
ask. in what particular points of Divine resem- 
blance does our perfection consist? "Thus saith 
the Lord," in answer. 

1. It is in purity. a He that hath this hope in 
him. purilieth himself even as He is pure." 

2. In holiness. ''Having these promises dearly 
beloved let us cleanse ourselves from all filthiiiess 
of the flesh and spirit, perfecting holiness in the 
fear of God." "That we might be partakers of His 
holiness." 2 Cor. 7:1. Heb V2 : 10. 



PERFECTION AND HOLINESS. 21 

3. It is perfection in love. "Herein is our love 
made perfect that we may have boldness in the day 
of judgment, for as He is so are we in this world." 
Uohn4: 17. 

Peter represents our perfection as "partaking 

of the Divine nature." As "Grod is love" — is per- 
fectly pure and holy— the latter include sthe other 
three elements. 

I would add, that Christian perfection is a work 
divinely wrought in the heart. In enjoining this 
higher grace upon such as had not yet attained it, 
in the Ephesian church, Paul tells them to "put 
off the old man f * * t and put on the new man 
which, after God is created in righteousness and 
true holiness." Eph. 22: 24. The "old mail," 
evidently means the old fallen nature, or inherited 
depravity, the new man, the pure "Divine nature," 
which, we are told, is "created after God/ 1 Now, 
creative power belongs to God alone, hence tins 
new nature is the work of the Lord. The Hebrew 
Christians, after they had "come to Mount Zion 
the city of the living God, the Church of the 
First Born," received orders to "go on to perfec- 
tion." Heb. 6: 1. Sanotification was designated 
as the point of its attainment, 10 : 14. And, at the 
close of the epistle, the Apostle offers this prayer 
for these brethren. "Now the God of peace, that 
brought again from the dead, our Lord Jesus: 
that great Shepherd of the sheep, through the 
blood of the everlasting covenant make yon pet- 
feet." This is conclusive. Perfection, as well as 
regeneration is the work of God. 



22 PERFECTION AND HOLINESS. 

Thus we have briefly shown that perfection is 
a doctrine of the Bible and the privilege of every 
child of God. That it is perfection in kind and 
not degree : that it consists in the soul's likeness 
to God in purity, holiness, and unmixed or perfect 
love ; and that it is God's prerogative to make us 
perfect, 
. I now proceed to examine the terms, 

HOLINESS AND SANCTIFICATION. 

We take up these words conjointly, because they 
are both derived from "hagios" in the Greek, con- 
sequently mean the same thing. Both words are 
uniformly rendered heiligung in the German 
version. 

The word "kagios" in its several forms, occurs 
about two hundred and eighty-five times in the 
New Testament. It is rendered sanctify, twenty- 
six times ; sanctification, five times ; saints, sixty- 
six times ; hallowed, twice ; holy, holiness and 
holily, one hundred and eighty-six times. 

Robinson's Lexicon of the New Testament de- 
fines it thus : 

" Ha gious"— 1st, "pure, clean ; 2d, "consecrated, 
sacred, holy ; set apart from a common to a sacred 
use ; belonging to God." 

"Hagiasmos." — "sanctification, purity of heart 
and life ; holiness." 

"Hagiotes"— "purity, holiness." 

Smith and Barnum's dictionary of the Bible 
defines sanctiffcation,— "properly a making holy, 



PERFECTION AND HOLINESS. 23 

or the state of being holy; to make clean or holy; 
to set apart as sacred, to regard as holy." 

Joseph Angus, D. D., in "Bible Hand Book," 
page 172, gives the following : 

"The idea of holiness, for which, in its Christian 
sense the heathen have no word, was suggested 
to the Jews by means of a special institution. All 
animals common to Palestine were divided into 
clean and unclean. From the clean one was 
chosen, without spot or blemish ; a peculiar tribe 
selected from the other tribes was appointed to 
present it; the offering being first washed with 
clean water, and the priest himself undergoing a 
similar ablution. Neither the priest nor any of 
the people nor the victim hoAvever, was deemed 
sufficiently holy to come into the Divine presence 
but the offering was made without the holy place. 
The idea of the infinitely purity of Gcd, was thus 

suggested to the mind of observers, and holiness 
in things created came to mean, under the law 
purification for sacred uses, and under the Gospel 
freedom from sin and the possession, by spiritual 
intelligences of the Divine nature/' 

Holiness, in the Gospel is understood by this 
biblical scholar to mean, freedom from sin, a 
the possession of the 1 )ivine nature. 

George ( Campbell, of Scotland, translator of the 
four Gospels says: 

"In regard to the word "hagios? its primitive 
signification appear^ to haw been oh an. 



24 PERFECTION AND HOLINESS. 

the literal sense as denoting free from all filth, 
dirt or nastiness; second, as expressing what, 
according to the religious rituals was accounted 
clean. * * * * Again as things are made clean 
to prepare them for being used (and the more 
important the use, the more carefully they are 
cleansed), the term has been adopted to denote, 
thirdly, prepared, fitted, destined for a particular 
purpose. Fourthly, and more especially consecra- 
ted or devoted to a religious use. Fifthly, to hon- 
or, to reverence, to halllow. Sixthly, and lastly, 
as outward and corporeal cleanness has, in all 
ages, and languages, been considered as an apt 
metaphor, for moral purity, it denotes guiltless, 
irreproachable ; which is, at present, among Chris- 
tians, the most common acceptation of the word." 
This learned Presbyterian agrees with the pro- 
ceeding writers, in making hagios, primarily denote 
purity. Speaking of holiness in another place he 
says, "The exortations to holiness, in the New 
Testament are evidently to be understood of mor- 
al purity, and of that only." 

James McKnight, also of Scotland, a pious, 
learned translator of the New Testament epistles, 
defines as follows : 

u Holy primarily signifies that which is clean, 
or free from defilement. Deut. 23 : 14. 'Therefore 
shall thy camp be holy, that He see no unclean 
thing.' 

u Holy and holiness, often denote moral purity. 



PERFECTION AND HOLINESS. 25 

u To sanctify, to make holy, to hallow ; in the 
writings of the Hebrews, signifies, to cleanse a 
thing from those defilements which render it unfit 
for sacred use." 

John Winebrenner defines u sanctification, a 
perfect conformity of heart and life to the will of 
God." 

Webster's Unabridged defines "sanctification:" 
1st, "The act of sanctifying or making holy; 
or the state of being sanctified or made ho- 
ly ; the act of God,s grace by which men are 
purified, or alienated from sin and the world, and 
exalted to supreme love to God ; also the state of 
being thus purified or sanctified. 

2d, u The act of consecrating or setting apart 
for a sacred purpose; consecration." 

Holiness is therein defined about the same. 
The same author's u High School Dictionary, " 
defines holiness by, "Purity ; Freedom from Sin ; 
Sanctity; Piety." 

Authorities might be multiplied, but I deem it 
unnecessary. "To the law and testimony" of the 
Lord, we must appeal after all; and what is not 
thereby sustained must fail; no matter who is in 
its favor. I have selected the above human 
authorities as among the most competent, and of 
different religious beliefs. They all point to per- 
fect purity; "supreme love to God," and Godlike- 
ness, as the primary meaning of hagios, or sancti- 
fication; and this is the Scriptural meaning gener- 
ally. 



2rt CKRFIX'TIoX WD K<)LIX1>-. 

In the Old Testament it is sometimes ustefcl in 
the sense of consecration but when applied to in 
more commonly denotes moral purity. That its 
New Testament meaning is freedom from sin; a> 
Joseph Angus and George Campbell have both 
declared, is very evident, hi 2 Cor. 7: 1, we read: 

"Ha ving therefore these promises, dearly 
beloved, let us cleanse ourselves from all filtliiiies- 
of the flesh and spirit, perfecting holiness in tk- 
fear of God." 

This is clear: perfect holiness is the result of 
< •leansing, hence is purity. 

"That every one of you should know how t j 
possess his vessel in sanctifioation and honor.* 1 
—1 Thes. ft: 4 

This denotes the state of purity in which all 

should keep themselves. 

"For God hath not called us unto uncleann-- 
but mito holiness." — 1 Thes. 4: 7. 

The Apostle here makes holiness the opposite 

to unrleamiess, which, of course, is cLeann — 

purity. 

"The very Clod of peace sanctify you wholly; 
and I pray God your whole spirit, and soul and 
body be preserved blameless until the coming of 
our Lord Jesus CHrist.*— 5i £3. 

The work of entire ^notification is here repre- 
- cited as imparting a blameless state, and the 
means of its constant preservation. Now. a blame- 
less state, in the sight of a holy God, must neces- 
sarily imply absolute purity, or freedom from sin. 



PERFECTION ATs T I> HOLINESS. 27 

"If a man, therefore, purge himself from these 
he shall be a vessel unto honor, sanctified? etc. — % 
Tim. 2:21. 

Here again the sanctified state is secured by 

the purging or cleansing of the vessel, or member 

of God's "great house, 17 the Church. 

"For if the blood of bulls and goats, and the 
ashes of an heifer sprinkling the unclean, sanctifi- 
eth to the purifying of the ilesh; how much more 
shall the blood of Christ purge vour conscience." 
— Heb. 9: 13. 

If the legal cleansing, as here stated, is typical 
sanctification; then that which it is said to typify, 
i. e., our cleansing in the blood of Christ is real 
sanctification. Or, in other words, Gospel sanctifi- 
cation is purification from all sin, "Wherefore 
Jesus also, that he might sanctify the people with 
his own blood, suffered without the gate.*'— Heb. 
13: 12. 

These Scriptures are very conclusive, and well 
sustain the remark of Geo. Campbell, that. "The 
exhortations to holiness in the New Testament are 
evidently to be understood of puritu arid of that 

only." 

As an adjective, "holy" qualifies or points out 
the moral purity of heaven, angels and our Sav- 
ior. Ninety-four times in the New Testament, it 
qualifies the Spirit of God. i. e., "Holy Spirit" lin 
the common version more generally Holy Ghost), 
and, when applied to the righteous, it necessarily 
ascribes to them the same moral quality. 



28 PERFECTION AND HOLINESS. 

"But as He which hath called you is holy, so be 
ye holy in all manner of conversation: because, it is 
written, be ye holy, for I am holy."— 1 Peter 1: 15. 

The same word holy describes both the charac- 
ter of God, and the required purity of his children. 
And since our need of holiness is based upon 
the holiness of God, proclaimed in the same 
breath of inspiration, it were an utter confusion 
of language not to ascribe the same meaning to 
the word in both cases. 

From the authorities quoted, and the testimony 
of inspiration, it must be clear, I think, to every 
candid mind that the perfect holiness, or entire 
sanctification required of us, is "purity of heart 
and life," "freedom from sin," "perfect in love," and 
holy in nature; or what is equivalent to all these, 
"partakers of the Divine nature." 

I have been the more particular in fixing this 
point, because some have imagined that sanctifi- 
cation, when enjoined upon believers, only means 
consecration. 

This view is anti-scriptural, and contrary to all 
human authority and experience. 

I do not deny that "hagios" includes the idea 
of consecration. 

1st, Because, in connection with faith it is our 

part of the work, and an indispensable condition 

to the performance of the work, on the part of 

God. 

2d, Because sanctification is not purity in the 

abstract, but purification for Divine use. 



PERFECTION HND HOLINESS. 29 

Hence, we are told, that Christ u gave Himself 
for us that He might redeem us from all iniquity 
and purify unto Himself a peculiar people, zealous 
of good works." — Titus 2: 14. 

Purification, it is here seen, includes consecra- 
tion; because we are thereby separated from sin 
and the world unto God. Because sanctification 
from sin is for the purpose of being set apart to 
the u Holy One," it is not at all unnatural that the 
word should sometimes be used in this secondary, 
or objective meaning. 

This, however, does not interfere with the 
truth established by the foregoing Scriptures, 
that kagios— holy or sanctified— "in the Gospel 
denotes freedom from sin and the possession by 
intelligent beings of the Divine nature." This is 
the idea which the unbiased reading of God's 
Word almost universally fixes in the mind. How 
extremely absurd the position recently taken by 
some teachers that entire sanctification, as en- 
joined upon believers, simply denotes consecration, 
when the Bible clearly points it out, as a work 
which God must do in us; as something which 
Christ does for the "people with his own bloody a> 
consisting in "cleansing from all filthiness of the 
flesh and spirit." 

Some brethren with whom I am well acquain- 
ted, have always thus taught, until they came in 
contact wit! 1 those who profes&a personal realiza- 
tion of the blessed truth: when the enemy of their 



1 KKKh< YI<<N .,NC Hnj.INK-. 

Js quickly turned them td advocate the above 
irdity. 

Qrawitiy into sanctification. is a still more fatal 
delusion ot* satari. Every new horn soul, sooner 
or later, discovers a great want in his heart: is 
embarras&ed with a man-f earing spirit, and pained 
with the consciousness of evil tendencies within. 
They Lrman after purity, and wonder why their 
Heavenly Slather seems to stint their soul so much. 

These are now at ' % Ko<le«h-barnea' — the far- 
therest point which the Israelites reached in their 
direct route from Ei>ypt to the land of Canaan. 
Here they get to see sbmd of the fruit of the land 
< )f perfect Victory. Here. too. discouraging reports 
meet them: not of the land itself, for all admit 
that to he hol<i is a goad tiling: hut the majority 
think it impracticable. Tliev sec great giants- 
insurmountable difficulties in the way. 

From the day of their conversion, gt&ce had 
led them to hunger and pray for. and expect a 
better experience. A deeper work. A complete 
salvation from sin. But. having no Joshua to 
lead them into the desired rest of soul: and. 
because, as ancient Israel said, "our brethren (the 
spies) discouraired us." they finally conclude that 
they must give up seeking a better experieme. 

and become pure by growth. 

Is it not astonishing that so many allow the 
vil to deceive them with such a self-evident 
Insion? To grow pure is a contradiction of 



PERFECTION AND HOLINESS. 31 

terms. Growth is a process of addition— purifi- 
cation a subtraction — or a removal of all unelean- 
ness. 

Growth, in no instance, changes the nature of 
anything; it only increases its size, or degree: 
while cleansing is a process of diminishing. The 
first is natural and progressive, the second done 
at a stroke. 

I hope, dear reader, you can see that the im- 
planting of a new life and new nature, is one 
thing (done at regeneration); the removal of every 
obstruction and antagonism to that new nature 
another (accomplished by the blood of Christ in 
entire sanctification); and the growth of that 
plant still another thing. 

The whole is analogous to the implanting of 
seed; the removal of all noxious seeds, roots and 
plants from the soil; and the growth of the plant. 
The first and second are instantaneous works* pro- 
duced by an extrinsic agent; the last a gradual 
and natural process commenced in the first state: 
% but greatly accelerated by the work of purging 
away the old nature, or inbred sin. 

The growth of the Christian graces will enable 
the believer to better control remaining depravity, 
but will never eject it from the heart. 

A clear discrimination between purity and 
maturity, is necessary for an intelligent approach 
to God, for the blessinu of entire sanctification. 
Most persons, in the merely justified state, are 



32 PERFECTION AND HOLINESS. 

much confused on these two points. They iden- 
tify them, or think them always cotaneous; 
hence they imagine that Christian perfection, or 
entire sanctification, precludes further growth. 
That is equivalent to saying that the removal of 
all weeds from a field is identical with the matu- 
rity, or immediately terminates the growth of the 
grain. This is strange reasoning, yet thousands 
rashly oppose the blessed work of holiness through 
such absurd notions. 

The perfection, or entire sanctification of the 
"New Testament, is to be understood of moral 
purity, and that only." 

Including, of course, all its concomitant bless- 
ings. It is instantaneously wrought in the soul 
of believers by the Holy Spirit. 

O, love, thou botomless abyss, 
My sin is swallowed up in thee, 

Covered is my unrighteousness, 
Nor hitter root remains in me; 

Perfect now in the life of God — 

Saved! ves saved in the cleansing blood. 



CHA PTER III. 

ENTIRE SANCTIFICAT IOX, IN THE ECONOMY OF 
GRACE, IS A DISTINCT WORK SUB- 
SEQUENT TO REGENERA- 
TION.— THE FIRST 
DISCIPLES . 

^f|)EFORE we proceed to the Scripture proofs 
M^J of the above proposition, it is necessary to 
state just what we include in Regeneration. 

We often hear it said that God does not do 
His work imperfectly. 

This is all true. Regeneration is a complete 
work by itself; so also is entire sanctification. It 
is distinct from the former, and, like it, must be 
entered into by experience, before it can be 
known. 

Neither can be comprehended from a stand- 
point without, no more than a blind man 
can understand color, or a deaf man sounds. 

Holiness writers and teachers, as far as my 
knowledge extends, uniformly hold up a sinless 
life, as the true test and Bible standard of regen- 



34 TWO SUCCESSIVE WORKS. 

eration. They all teach that regeneration 

includes the pardon of all past sins; the remo- 
val of guilt and condemnation; adoption into the 
family of God; the witness of the Spirit to pardon 
and sonship: spiritual life and a new, moral nature 
including all the Christian graces. And because 
this new principle of action is loyal to God and 
enthroned in the heart, " whoso ver is born of God 
doth not commit sin/" — 1 John 3: 9. 

I know of no one who attributes more to regen- 
eration than the above. Let every professor meas- 
ure himself by this Divine rule, and then remem- 
ber that entire sanctification is a distinct experi- 
ence beyond this. 

If all would do this, many, who oppose this 
"more excellent way,' 7 would remain silent, and 
humbly confess that they know nothing about the 
thing they so bitterly denounce; not even having 
the pre-requisite grace. 

He who denies that there is a definite moral 
change to be experienced after converson, simply 
publishes the fact that he never attained it him- 
self; and stultifies himself as much in the minds 
of all who have, as he who denies the experience of 
pardon does, in the estimation of all who have 
that experience. 

In either case, the person proves himself 
unqualified to testify, having no personal knowl- 
edge of the point in question. 



TWO Sl'CCKSSIYE WOKKS. 8.1 

As proof of the two distinct works of grape, I 
will commence with the first disci pies of our 
Lord. 

Recently, one of the many whose disturbed 
minds rush them into public print to oppose thr 
special holiness work, took the position that the 
disciples were not converted until Pentecost. 

Another in the same paper— the Church Advo- 
cate — pronounced them both converted and sanc- 
tified. 

Thus, each, in the estimation of the other, was 
driven to untenable, ground in order to obviate 
the second work. Both are alike contrary to the 
Word of God. 

The disciples of Christ were either regenera- 
ted, or were all yet in their sins. Which was it? 

Did Christ, in his personal ministry, possess 

and exercise justifying power? 

"Jesus said to the sick of the palsey, "Son. 
of good cheer: thy sins are forgiven thee/' 

These words spake Christ, we are told, "that 
they mio-lit know that the Son of man hath povx 
on earth tnfo/yire siftw Matt. &.: 2 6. 

Take another instance Luke 7: 39 50 A 
physical infirmity is ascribed to this woman, bill 
"she was a sinner.' 1 Her strange condurt Chrisl 
attributed to her much Love for Him, for having 
jxinloned her sins, "which were many." "And he 
said to the woman "Thy faith hath saved th 
no hi peace? 



36 TWO SUCCESSIVE WORKS. 

Now, if Christ pardoned, saved and spake 
peace to this poor sinner, why not to all that come 
unto Him. His invitation w r as to u all ye that- 
labor and are heavy laden;" with the promise, "I 
will give you rest." He fulfilled that which was 
written of him, namely, u By his knowledge 
shall my righteous Servant justify many. — Isaiah 
53: 11. 

If the disciples were not converted, then 
Christ ordained and sent sinners to preach the 
Gospel and command other sinners to repent. — 
Mark 3: 14 and Matt. 10: 16. 

Strange that these sinners should be as sheep, 
and others as wolves. 

Christ said to them— Matt. 10: 20— "When they 

deliver you up. take no thought how or what ye 

shall speak, for it is not ye that speak, but the 

Spirit of your Father, which speaketh in you. 1 ' 

Possessing the Divine Spirit: and God being their 

Father, is indubitable evidence that they were 

born of God. 

Again, says Jesus, "Rejoice not that the spirits 
are subject unto you; but rather rejoice that your 
names are written in heaven.— Luke 10: 20. 

"And Jesus said unto them, VerilifiL say unto 
you; that ye which have followed me in the regen- 
eration." etc.— Matt. 19: 28. 

An attempt to wrest these Scriptures into 
harmony with the theory that the disciples were 
riot regenerated, would only be a contradiction of 
Christ. Read John 17- Christ says that they had 



TWO SUCCESSIVE WORKS. 37 

"received the Word" of God through Him, and 
"believed" that God had sent Him. 

John testifies that "as many as (thus) received 
Him, to them gave he power to become sons of 
God, even to them that believed on His name which 
were born *' * * of God."— John 1: 12, 13. 

Christ further testifies that "they are not of the 
world, even as I am not of the world."— 16. 
"While I was with them in the world, I kept them 
in thy name: those that thou gavest me I have 
kept, and none of them is lost." — 12. 

None of them were lost because Christ kept 
them all in their sins; if so be, that they were still 
unregenerated. 

Christ's remark to Peter, "When thou art con- 
verted," etc., has been cited as proof that the con- 
version of the disciples was yet in the future. 
Let us read the Word: Luke 22: 31—34: "Simon, 
Simon; behold satan hath desired to have you, 
that he might sift you as wheat." Now, if Peter 
had not been translated from the kingdom of this 
world, there would be no occasion for this satan ic 
wish; for then satan actually had him. 

Again. Would satan desire to sift his own? 
"But I have prayed for thee that thy faith fail 
not." You see Peter had faith— was a believer. 
Neither did his faith fail; but his courage only. 
"And when thou art converted, strengthen thy 
brethren." Peter understood this as a prediction 
that the tempter would so assault him as to turn 
him from Christ; and, more conscious of his 



88 TWO Sl'CCKSSlVK \VORK>. 

attachment to Jesus than his own weakness, he 
thought it could not be. 

He said unto him, "Lord, lam ready to go with 
Thee: Both into prison, and to death." 

But Christ knowing the crisis that was so near, 
said. U I tell thee. Peter, the cock shall not crow 
this day. before that thou shalt deny that thou 
knowest me." 

Thus, by reading the word, in its connection, 
all is made plain. Peter's conversion, here referred 
to. being based, by Christ, upon his fall, must 
relate to his restoration: which, doubtless, tcok 
place shortly afterward: for. we are told, he 
went out and wept bitterly." — ver. 62. 

Such always find pardon of the Lord. Hence, 
when Jesus appeared to the disciples, after His 
resurrection, though Peter was deeply humbled by 
the Lord's thrice repeated question, u Lovest thou 
me?" by which he was reminded of his thrice 
• lei lying Him. Yet, with the assurance of a true 
child of God, he could appeal three times over to 
Jesus, whom he recognized as " knowing all 
things,' 1 saying. "Thou knowest that I love Thee.' 7 
— Johm>l: 15 — 17. 

The word convert means to turn; and, though 
it is used to represent the sinner's turn from 
nature to grace, it is properly applied to Peters 
turn of mind, when lie had passed through the 
overwhelming temptation, and began to repent 
and seek pardon. 



TWO SUCCESSIVE WORKS. 89 

The "Emphatic Diaglot" and the "Bible Union" 
versions both render it thus: "When thou hast 
turned, strengthen thy brethren." 

George Campbell renders it thus: "Do thou 
therefore, when thou hast recovered thyself, con- 
firm thy brethren." 

Recover means to re- gain, hence would not ap- 
ply to one who had not been converted before. 

The following is Doddridge's translation and 
paraphrase: 

"And let me now exhort thee, that when thou 
art returned from those wanderings into which I 
know thou wilt fall, to the paths of wisdom and 
duty, thou wouldst be sure to make it thine imme- 
diate care to strengthen thy brethren" 

The New Testament record leaves no particle 
of doubt that the disciples of Christ were "born 
of God." or regenerated under his personal minis- 
tration. They even possessed a high degree of 
spirituality and faith. Read Luke 24: 50—53. 

"And He led them as far as Bethany: and He 
lifted up His hands and blessed them. And it 
came to pass while He blessed them, He was 
parted from them and carried up into heaven. 
And they worshipped Him, and returned to 
Jerusalem with great joy; and were continually 
in the temple praising and blessing God." 

This does not look like a meeting of uncon" 
verted sinners. 

If ail ( !hurch members enjoyed as high a slate 
of grace as was manifested in this first New Tes- 
tament Holiness Meeting, there would be few 



40 TWO SUCCESSIVE WORKS. 

opposers and many more passing through the Pen- 
tecostal fire than there are. 

The Scriptures not only positively teach that 
the one hundred and twenty were God's children 
before Pentecost, but Paul testifies that, after the 
resurrection of Christ, He "was seen of above five 
hundred brethren at once." — 1 Cor. 15: 6. 

Who is presumptuous enough to exclude from 
the family of God those recognized by the Elder 
Brother? 

As further proof of the above proposition, let 
it be remembered that Christ gave His disciples 
no promise of pardon or regeneration in the 
future. 

It is, therefore an indisputable fact that the 
disciples of Christ were adopted into the family 
of God before the crucifixion. And the inspired 
Record is no less clear in directing their minds 
forward to another great moral change, even their 

ENTIRE SANCTIFICATIOX TO BE EXPERIENCED IX 
THE FUTURE. 

Hear the Savior's prayer: 

"Sanctify them through Thy truth; Thy Word 
is truth.'— John 17: 17. 

Christ certainly knew that they were not yet 
fully sanctified, or He would not have prayed the 
Father to accomplish that work in the future. 

It is claimed that this petition related to the 
qualification of the apostles for the work of the 
ministry. 



TWO SUCCESSIVE WORKS. 41 

Very true. But how many now-a-days venture 
out upon this sacred work without this endue- 
ment; and how fruitless too, their efforts. They 
pray for power and success; but God, in mercy, 
withholds it, lest they dishonor Him, and endan- 
ger their own souls, by taking part of the glory; 
a subtle and common trick of unsanctified nature. 

But it was not the apostles alone that Christ 
prayed for; but all "them which thou hast given 
me." — ver. 9. 

He not only prayed for the sanctification of all 
them that then believed on Him, but 'them also 
that shall believe on me through their word.' — 
ver. 20. 

Some, whose chief idea of religion consists in 
"compassing Mount Sinai, 77 apply the Saviors 
prayer to "works of righteousness, 77 or obedi- 
ence. "Sanctify them through thy truth, 77 they 
understand as of keeping the commandments 
enjoined in the Word; but this is the work of the 
believer, while the sanctification under considera- 
tion is the work of God. 

"Through the truth 77 simply means through 
the "exceeding great and precious promises by 
which we partake of the Divine nature, and 
"perfect holiness. 77 — 2 Cor. 7: 1, and 2 Peter 1:4. 

This is the part the "word" performs in our 
^notification. It points to the cleansing blood 

audits sure promises are the stepping stones ^f 
our faith. 



4'2 TWO SUCCESSIVE WORKS. 

The sanctification of Christ, in verse IV), is als 
adduced to convey the above view. 

It is claimed that Christ being pure, His sahc- 
tificatioh, and consequently our's also, donotes 
mere consecration. What sayeth the Word? 

"And for their sakes I sanctify myself tliat 
they also mi^ht be sanctified through the truth." 

The sanctification of Jesus is the ground ai 
cause of ours. 

What did it consist in? 

Read Heb. 10: 29: "Of how much sorer pun' 
ment suppose ye,- shall he be thought worthy, wh 
hath trodden under foot the Son of God, and hi 
counted the blood of the covenant, where wi 
He was sanctified, an unholy thing." 

"For it became Him for wdiom are all things, in 
bringing many sons unto glory, to make the Cap- 
tian of their salvation perfect through suffer- 
ing:— Heb. 2: 10. 

And, "Though He were a Son, yet learned He 
obedience by the things which He suffered, and 
being made perfect. He became the Author of 
eternal salvation unto all them that obey Him." 7 
—Heb. 5: 8. 9. 

These Scriptures fully describe the sanctifica- 
tion of our Redeemer. It was that process by 
which He was made perfect as our Savior, i. e n 
His suffering, shedding of blood and death; 
a legal sanctification— a fulfillment oi the law 
conditions upon which He became invested with 
power and authority to save guilty man. He# 
made Himself an offering to offended justice that . 
we, through Him, might be an .acceptable offering 



TWO SUCCESSIVE WORKS. 43 

unto the Lord. That is, He sanctified Himself 
that we might also be sanctified. 

Because He ever was free from sin, His sanctifi- 
cation involved no moral purification: our's does. 

The following points of resemblance are 
noticed: 

1. In His sanctification, He consecrated Him- 
self to God to perform His will in the redemption 
of lost man. We also must render ourselves 
wholly to God, to do His will alone. 

2. His sanctification involved the "humbling 
of Himself unto the death of the cross. Our's 
demands a complete humiliation — an utter aban- 
donment of self— a "crucifixion of the old man." or 
death to sin. 

3. He was sanctified Willi His own blood.— 
Heb. 10: 29. With His precious blood we are 
also sanctified. — Heb. 13: 12. 

4. Both His death for us and our death unto 
sin is by the grace of God. — Heb. 2: 9. 

5. His sanctification made Him perfect as a 
Savior. Our's makes us perfect Christians.— Heb, 
2: 10 and 10: 14. 

6. He was a "Son" before He was "made per- 
fect."— Heb 2: 10 and 5: 8—9. We are sons of 
God before we are perfected in God's hblhiess. 
Heb. 10: 14 and 12: 5—10. 

Therefore, to return to our subject, we remark 
that Christ prayed for the sanctification of the 
disciples by which He meant another real moral 
change which they must yet pass through. And, 



44 TWO SUCCESSIVE WORKS. 

as a foundation of their faith to appropriate the 
same; 

Jesus gave them many clear 

PROMISES OF THIS ALL PERFECTING GRACE. 

He promised it, as the 'glorious Comforter' — 
the personal in-dwelling Spirit — 'whom the world 
can not receive,' and who was to 'teach them all 
things,' 'guide them into all truth,' 'testify of Je- 
sus' and 'show them all things.'— John 14: 15—17, 
and 25; 15: 26, and 16: 13 and 14. 

He promised it as the fullness of joy.— John 15: 
11; 16: 24 and 17: 13. 

He promised this Divine life, as the coming and 
indwelling of Himself and His Father.— John 14: 13. 

He promised it to them as the 'baptism of the 
Holy Ghost and of fire. 

And, lest some of the disciples should think 
that, having been born of God it was immaterial, 
as to whether they sought this additional experi- 
ence, He enjoins it as 'a new commandment,' name- 
ly/That ye love one another, as I have loved you,' 
'This is my commandment: that ye love one 
another as I have loved you. Greater love hath 
no man than this; that a man lay down his life for 
his friends.'.— John 13: 24 and 15: 12, 13. 

It having been prayed for, promised and com- 
manded by the Lord, let us now see whether 

THE DISCIPLES RECEIVED A SECOND EXPERIENCE OF 
SAVING GRACE. 

The hundred and twenty faithful followers of 
Christ obeyed His directions; awaiting, in a very 



TWO SUCCESSIVE WORKS. 45 

spiritual prayer meeting at Jerusalem, the baptis- 
mal power. And when the day of Pentecost came 
their united faith prevailed. The Holy Ghost 
came down and filled the place where they were as- 
sembled; tongues of fire indicated his refining, 
power, hence, the Comforter Jesus promised, 
and the sanctif ication he prayed for, was all sud- 
denly realized. 

This wonderful experience came not to the 
apostles alone; but 'They were all filled with the 
Spirit/ 

Entire sanctification is the normal state of 
man; hence the privilege and duty of every child 
of God; and the special qualification for every sta- 
tion, from the ministry down to the humblest 
position in life. 

It is our perfect adjustment to self, to God 
and our fellows; to this world and our future 
home. 

Notwithstanding the antecedent work of 
regeneration, a great moral transformation was 
now manifest in all the disci pies: 

1. In their purification. Having passed 
through the Refiners fire, into this second state 
of grace, we see no more manifestations of car- 
nality; such as vain ambition, strife and self-con- 
fident boasting; no more carnal weapons nor 

spir it of resentment. 

2. Another marked change was their deliver- 
ance from all fear. 

The disciples, we are told, were all 'assembled 



46 TWO SUCCESSIVE WORKS. 

in an upper room, for fear of the Jews;' but perfect 
love 'having cast out fear,' they came forth and 
confronted the vast concourse with perfect intre- 
pidity. 

3. An increase of power also marked this won- 
clerful change!, 

Inbred sin is an element of weakness. 
Christ had promised them an induement of 
power, which was now realized by the purging 
away of all sin, and the infilling of the Holy 
Spirit. They who gave way to discouragements 
after the crucifixon of Christ, and resumed their 
fish-nets, were now raised above circumstances, 
and qualified to 'fulfill all the good pleasure of 
I lis goodness, and the work of faith with power.* 

Behold the wonderful result that attended 
their labors: Converts were numbered by the 
thousands. 

Who is so blind as not to see the comparative 
destitution of the Church; for the want of the 
same power? 

Paid made more converts in three successive 
Sabbaths than all the missionaries in China and 
India together did in as many years. 

No wonder satan is alarmed at the preaching 
and testimony of full salvation; and through prej- 
udice and carnality stirs many professors to op- 
I )cse the good work. 

4. This new experience wonderfully illumina- 
ted the disciples' minds, and disclosed the Scrip- 
tures to their comprehension. God now 'shined 



TWO SUCCESSIVE WORKS. 47 

into their hearts to give them the light of the knowl- 
edge of the glory of God in the face of Jesus 
Christ.' Therefore Peter was able, at once, to 
explain the wonders of the occasion. 

Before this, the plainest lessons of their 
Teacher were dark enigmas; but having how 
received the 'annointing that abideth and teach- 
eth all things,' they were able to expound all the 
hidden wisdom of His kingdom. 

This accession of spiritual light and i 
unfolding of Divine truth, is equally, if not more 
marked than that received in justification. 

5. The Pentecostal experience induced a w< u i- 
derful change in the affections of these Chris- 
tian^. The love of the world was entirely de- 
stroyed out of their hearts; and their love to God 
and each other was so perfected and intensified 
that all they possessed was joyfully i >laeed upon 
the altar of a common cause. 

This fullness of love and bond of perfectness 1 
so united them that they all remained together, 
and ate their meals from house to house, continu- 
ally rejoicing and praising God.- Acts 2 and 3. 

Now, if this purging from all inbred 
turpitude, this perfecting of love and wonderful 
increase of spiritual power and wisdom, does not 
constitute a great moral change; then it is diffi- 
cult to conceive what would. 

I conclude this chapter with the following 

deductions: 



4^ rw< - Basra vtokkb. 

1. It these disciplee Led this great w 
sanctification and enduement of power fr 
high, alter their -ration, then others 

unless it can be shown that God's plan of salva- 
ais not uniform. 

2. If the Lord best wed it upon th< 
will upon all others, for 'God is no ree 

- ns. 1 

If they could not obtain it by growth 

:k>. then no one else can; and the win Le 
Christian world es d t furnish an install 

4. If. in them, itwafi wi night by the Holy Spirit. 
through pray I faith, then it is by the faith 

: J( sua C hrist unto all and upon all that beliei 
: i thei difference. 7 — Rom. 3:22. 

If. with them, it was a second definite a 
^antaneous work of graft such it must be 
all: for our heavenly Father. "put no difl> 

n us and them, purifying their hearts 
faith-'— Acta 15: v* and Rom. 10: 12. 

Neither the premises nor deduct! us :: * 

- Lti ne an .said. 

U W _. ssed L 

ith 

li _ 
K s togethc fl 

Yearning love and st og dee 

I 2 
:h kindred faith we pray — 



TWO SUCCESSIVE WORKS. 49 

"In the closet, all alone, 
Help us, Christ, to touch thy throne! 
As we walk and talk and sigh, 
Hear, oh hear, Thy people's cry; 
Bring us nearer to thy heart — 
We would dwell no more apart', 
Sweep the barriers all away — 
Holy Spirit, come to-day. 

"Come to-day. Yes, come to-day! 
While we wait, and weep and pray; 
Holding fast in Jesus' name, 
All the promise we may claim. 
Come in one grand, glorious hour, 
With the burning fire and power, 
And the wonders long foretold, 
Of the Pentecost of oldr 



a ~ v£^ 




CHAPTER IV. 

THE TWO-FOLD SALVATION CONTINUED 

UNDER THE TABORS OF THE 

APOSTLES. 

j£40ME, unable to deny the two works of 
grace wrought iii the first converts of the 
Gospel, have assumed that it was because the 
kingdom was then in process of erection; and 
that, when all its elements were once present, one 
grasp of faith appropriated all the "salvation that 
is in Christ Jesus/ 1 This, to some, may appear 
plausible; but would the alwise King of kings 
place upon record, at the beginning of his reign a 
precedent, which would lead astray all vjho subse- 
quently attempt to follow it'. 

The position is repugnant to reason, and with- 
out a shadow of Scripture warrant. 

Some have overlooked sanctification, as a 
sharply defined transition in the experience of 
primitive Christians; because they have failed to 
identify it with the Holy Spirit baptism. As 
conversion, justification, regeneration, and adop- 



THE APOSTOLIC WAV. 51 

tion, represent different features of the initial 
work of grace, and one is generally used inclusive 
of the rest, so heart purity, sanctification. 
"fullness of God," fullness of joy. "assurance of 
faith," "fall assurance of hope/' baptism of the 
Holy Grhost "perfect love," etc., are concomitant 
blessings, included in the higher Christian expe- 
rience. 

Heart purity is entire sun •tificati.ou attained 
and witnessed by the consciousness of faith: for 
"Faith is the substance of things hoped for, the 
evidence of things not S33n."— JJefy 11: 1. The 
baptism of the Holy Spirit is the same purity 
intensified in experience; and b 3 ;ome more f ully a 
matter of knowledge: being distinctly witnessed 
by the Sanctifier. It is believed that when tlie 
heart is "purified by faith." it is always immedi- 
ately in-dwelt by the pergonal Comforter. This 
is evident from the fact that He is the real sancti- 
fying power. Therefore, the experience cannot 
precede His coming to the soul. 

This. also, accords with the 'experience of 
nearly all; but. for some reason, doubtless in order 
t:> discipline and strengthen faith, the Lord, in 
some instances, withholds His manifestation to 
our consciousness, sometime after faith has appro- 
priated the all cleansing blood. 

It is to this fact thai the Apostle probablj 
alluded, when he said. "Ye have need i)\' patience 
that after ye have done the will o\' God, ye might 
receive the promises." Heb. 10: 86. 



52 THE APOSTOLIC WAY. 

In the merely justified state, the faithful 
believer receives some Spirit manifestations, but 
they pass off like the morning dew, leaving no 
special change; while the "Comforter, which is 
the Holy Ghost," received in entire sanctification, 
"abide th forever," and is the beginning of a new 
and "more abundant life" in the soul. It is full 
and permanent, because received in a "clean heart." 

That the baptism of the Holy Ghost, is only 
another representation of the uttermost salvation 
expressed by entire sanctification, is clearly 
taught by the Bible. 

Christ identifies it with the baptism of fire. 

Of this fire a great deal is said in the Bible. 

Read Isaiah 4: 4. — "When the Lord sliall have 

washed away the filth of the daughters of Zion 

and shall have purged the blood of Jerusalem 

(the Church) from the midst thereof by the 

Spirit of judgment and the Spirit of burning" 

The baptism of fire is the Spirit of burning that 

purifies the Church. 

"And He shall sit as a refiner and purifier of 
silver; and He shall purify the sons of Levi, and 
purge them as gold and silver, that they may offer 
unto the Lord an offering in righteousness/' — Mai. 
8: 8. 

"Awake, O, sword, against my Shepherd, and 
against the man that is my fellow, saith the Lord 
of hosts: smite the Shepherd, and the sheep shall 
be scattered: and I will turn my hand upon the 
little ones. * :f " :: " * And I will bring the third 
part through the fire and ivill refine them as silver 
is refined, and will try them as gold is tried: they 



THE APOSTOLIC WAY. 53 

shall call on my name, and I will hear them: I 
will say, it is my people; and they shall say, the 
Lord is my God."— Zecli. 13: 7—9. 

Now, when did Christ apply this refining fire? 
Not in the regeneration of His disciples; but just 
before leaving them He told them to tarry at 
Jerusalem, for not many days lienor He would 
send the "pramisa of the Fatli3r upon th3m;" 
even the baptism of the Holy Spirit and fire. So 
then, on the day of Pentecost this great Refiner 
brought one hundred and twenty disciples 
through the fire, "refined them as silver is refined, 7 ' 
and "purged them as gold;" "That they might 
offer an offer in righteousness." 

Thus, we see, that, in the Holy Spirit baptism, 
there is a purging or purification of believers; 
and that is just what the Bible attributes to entire 
sanctification. 

Returning to the quotation from Zechariah, we 
read, "Smite the Shepherd and the sheep shall be 
scattered, and I (the Shepherd) will turn my 
hand upon the little ones." 

Now, Christ's little ones are "disciples/ 1 such 

as u belong to Christ," and "believe in Him"— 

Matt. 10: 42. 18: 6, and Mark \): 41-44. Upon 

such who are already Christians, and not upon 

sinners the Shepherd turns his hand. But what 

does this mean? 

"Thus saith the Lord, the Mighty One of 
[srael: "I will turn my hand upon thee, and 
purely purge away thy aross, and lake away all 
thy tin?'— Isaiah I: 24 25. 



54 THE A.POSTOLIC WAV. 

Here r again, the crucible is used to represent 
the work of Jesus purifying His disciples, orsi 

as have believed unto justification. 

Now. read Mark v>: 41—50. These little ones,' 

who 'belong to Christ, 1 are informed that they 

not only exposed to offenses from others, but 

within themselves there yet remained an offensive 

nature. 

Although 'with their minds they served the 
law of God/ Jesus well knew they would '- 

ther law in their members warring against the 
law of their niind; 1 and endeavoring to 'bring 
them into captivity to the law of sin." 

But this is not thel normal state of the Chris- 

i : the Refiner's crucible must yet he passe 
through, and the 'body of sin 1 destroyed. 

And. though this 'old man.' or inherit 

pravity be -■• interwoven with our very beii 

the natural body. 

tlie 'right hand' and 'right eye/ 

yet >o imminent is the danger of falling into sin, 

and being at last 'cast into hell-fire, 7 that Christ 

:he destruction of these offensive member.-. 

vever painful the death of sin might be. 

the Sa . Is, "every one shall he *alte<i 

with .///-. and every sacrifice shall be salted with 
salt Salt is good, but if the salt have lost his 
saltness, wherewith will ye season it. Have salt 
in yourselves and have peace one with another." 

There is an allusion here to off erings under th- 

law. which were typical, both of the sacrifice 

of Christ, raid that of believers.— Rom. 12: 1. 



THE APOSTOLIC WAY. 55 

'And every oblation of the meat offering slialt 
tliou season with salt. Neither shalt thou suffer 
the salt of the covenant of thy God to be lacking 
from thy meat offering; with all thy offerings 
though shalt offer salt.' — Lev. 2: 13. 

How explicitly Jesus declared that every one 
of His little ones who had believed in Him, should 
make a sacrificial offering of themselves to God: 
and that every such 'living sacrifice should be 
salted, not literally, but 'with fire. 1 

How very expressive these two figures! Fire 
symbolizes the refining and purifying power of 
the Spirit. Salt His office of preserving the 
saints; for says Christ, 'Ye shall receive power 
after that the Holy Ghost is come upon you,' and 
Peter says, 'We are kept by the power of God 
through faith.' 

Thus, the Spirit is the Eef iner's fire by which 
all our dross — unrighteousness— is consumed, and 
the salt by which we are preserved, 'Holy and 
without blame, before Him in love, 1 

Therefore, says Christ, 'Have salt in yourselves 
and have peace one with another; 1 that is, be filled 
with the Spirit,' and the result will be perfect 
fellowship, love and peace. 

That the abiding reign of tlie Comforter i> 
synonymous with entire ^notification, is further 
confirmed by the testimony of Paul and IVter. 
The latter, referring to Cornelius, and hU friends 
said: 

'And as 1 began to speak, Hie Holy Ghost fell 
on them, as on us at the beginning. Then 



53 THE APOSTOLIC WAY. 

remembered I the word of the Lord, how that He 
saW John indeed baptized with water; but ye 
shall be baptized with the Holy Ghost. -Acts 
11: 15, 16. ., ' , 

Referring to the same instance he said. -Ana 
God wh ch knoweth the hearts, bear them 
SJS them the Holy Ghost even as He 
did indous; Snd put no difference £eWeen ug 
and them, purifying their hearts b> faith. Acts 

''•Let us now hear Paul's version of Gentile 
salvation That I should be the minister of Jesus 
nhSto'tneGentiles, ministering the Gospel of 

God tlS the offering up of the > Gent, es imght 
be acceptable, being sanctified by the Hol> Ghost. 
—Rom. 15: 16. 

These Scriptures teach the following facts: 
1 That the plan of salvation is uniform. 
•>' The promise of the Father, or baptism of 
the Holy Ghost and fire, was not to terminate 
with its' fulfilment on the day of Pentecost, but 
that every disciple, whether 'Jew or Gentile 
■after that he believed, was to be sealed with 
the same Spirit of promise.' 

3. That the Gentiles did receive the Holy 
Spirit, according to the same promise, and in the 
manner that the first disciples did: and that was 
after regeneration, by faith and instantaneous. 

4. That in receiving this baptismal fire they 
made themselves an -offering acceptable to God. 

5. Peter identifies the Holy Ghost baptism 
of the Gentiles, with the purification of their 
hearts bv faith, and avers that there was no 
difference between us and them.' So there must 



THE APOSTOLIC WAY. 0< 

have been a purification of hearts, on the clay of 
Pentecost. 

6. Peter pronounces the Gentiles accepted of 
God, because He had "shed forth upon them the 
baptism of the Holy Spirit." Paul says they were 
"made acceptable, being sanctified by the Holy 
Spirit." Thus, the two apostles corroborate the 
Scriptures, already noticed in identifying entire 
sanctification, purification of the heart, and bap- 
tism of the Holy Spirit. 

Having established this identity, and the fact 
that the disciples received the glorious experience 
after regeneration, I now prove, by the following 
Scriptures, that the same order continued under 
the apostolic ministry : Acts 2 : 38, 39 ; 8 : 5-17 ; 
10: 2-40 and 44-47 ; 11: 15,16; 19: 2-6; Rom, 5: 
1-5 ; Eph. 1 : 13 ; 3 : 13-20 ; Titus 3 : 4, 5. These 
texts need but little comment, I will just call 
your attention to the points of proof they contain. 

Perhaps few texts have been more subjected to 
the controversial rack than Acts 2 : 38, 39. 

Supposing that the only distinctive reception 
of the Spirit is in connection with pardon, the 
orthodoxy have been much perplexed to interpret 
it so as to avoid the doctrine, that baptism must 
precede pardon; and while our Disciple friends 
are compelled to rely chiefly upon it to prove this, 
their favorite doctrine, it is at the same time fatal 
to their dogma, that the "promise of the Father" 
terminated at Pentecost and the house o{' (\>r 
nelius. 



58 THE 4P0ST0LIC WAY. 

It is a great pity, that so much precious time 
and labor is wasted, in efforts to reconcile the 
Bible to the standpoint of men ; when the grace 
of God offers all an experience that will perfectly 
adjust them to the Bible. 

To all who have received the "second grace," 
this Scripture comes very natural. 

He said unto them "repent ('repentance is unto 
life 7 — terminates in pardon), and be baptized every 
one of you in the name of Jesus Christ for (be- 
cause of) the remission of sins ; and (following all 
this) ye shall receive the gift of the Holy Ghost ; 
for the promise is unto you and your children, 
and to all that are afar off, even as many as the 
Lord our God shall call." 

This promise was made to such, and only such, 
as had previously passed through regeneration; 
hence, Peter is perfectly in order, when he prom- 
ises the Holy Spirit after conversion. 

SAMARITANS. 

Acts 8 : 5-17. "Philip preached Christy "they 
pave heed" to the word, and "when they believed 
Philip preaching the things concerning the king- 
dom of God, and the name of Jesus Christ, they 
were baptized, both men and women.'" We are 
also told, "There was great joy in that city." 

What was this, if not the joy of pardon? 

The news of this great revival soon reached 
Jerusalem. And when the apostles learned "that 
Samaria had received the word of God," they sent 
Peter and John thither, " Who, when they were 
come down, prayed for them, that they might 



THE APOSTOLIC WAY. 59 

receive, (not the pardon of sin, but) the Holy 
Ghost. 7 

The Spirit had doubtless 'given them knowl- 
edge of salvation, by the remission of their sins:' 
but, as the personal abiding Comforter, he had. 
as yet, we are told, 'fallen upon none of them/ 
'Then laid they their hands upon them and they 
received the Holy Ghost.' This record will only 
harmonize with the Divine plan of two distinct 
degrees in grace. 

THE CASE OF CORNELIUS. — ACTS 10, 

it is thought, furnishes an instance, where 
conversion and the Holy Spirit baptism were 
simultaneous. I do not cite this case, particularly 
for proof, but to show that it does not form an 
exception to the Bible order, of two-fold salvation. 

There are good reasons for believing, that 
Cornelius was in a justified state before Peter 
came to his house. Whatever was the moral 
eonditon of Caiaphas, the high priest, it is evident 
that he spake by inspiration, when lie prophesied 
that Jesus should die for that nation, (the Jews . 
and not for that nation only, but that also lie 
should gather together in one, the children of 
God that were scattered abroad.' John 1 1 : ;>1. 52 
God had children outside oi' the Jewish nation. 
'Other sheep,' said Christ, i have, which are not 
of this fold/ John 10: 16, 

No one will doubt the true piety and justifica- 
tion of Zacharias and Elizabeth; of Simon. 



60 THE APOSTOLIC WAV. 

whom it is said that he was 'just and devout/ 
Just what is affirmed of Cornelius, of Anna and 
other saints of that age. If they were children 
of God; Why not Cornelius. He 'was of good 
report among all the nation of the Jews/ — ver. 22. 
Hence, had all the means of grace they had. He 
is declared to have been a 'just man and one that 
feared God.' May we not infer from this that he 
was a justified man? The word 'feared* (phobeo). 
though sometimes used with reference to slavish 
fear, usually denotes filial regard for God. 

Therefore, Robinson's Lexicon defines as fol- 
lows: 'Morally, to fear, to reverence, to honor: 
also in the sense of religious awe and piety; to 
worship, to adore God. 1 

Cornelius surely was already accepted of God: 
for says Peter, Tn every nation, he that feareth 
God. and worketh righteousness, is accepted with 
Him/ and this he did. But his religious status. 
is further described as being a 'devout man." 
There is no word in the English language, that 
ascribes a more full and intense religious charac- 
ter, than the word devout. 

Webster defines. 'Devout, from devote, to 
dedicate. 

1. 'Exercising the feelings of reverence and 
worship. 

2. 'Given up to religious feelings and duties. 
:;. 'Absorbed in religious exercise^pious— 

reverent — sincere/ 



THE APOSTOLIC WAY. 61 

Devout is from "Eusebes" the same word is 
rendered Godliness— 1 Tim. 2 : 2 ; 3 : 16 ; 4 : 8 ; 6 : 
3,5,6,11; 2 Tim. 3: 5; Titus 1:1; 2 Pet. 1:3,6,7; 
3: 11. 

Holiness.— Acts 3 : 12. 

Godly.— 2 Pet. 2 : 9 ; 2 Tim. 3 : 12 ; Titus 2 : 12. 

It is defined by Robinson's Standard New Tes- 
tament Lexicon, by piety, reverence, in the New 
Testament, only as directed towards God ; denot- 
ing the spontaneous feelings of the heart, Godli- 
ness, righteousness, religion. To reverence and to 
worship God ; u to be religious-devout." 

Now, as those feelings and acts of worship 
were directed to the true God, what was he but 
a true Christian in spirit and life, if not yet in 
name? He u feared God with all his house/' and 
even the soldier that waited upon him was 
"devout." 

It is also highly probable that those " kinsmen 
and friends," that he had called together, were 
kindred spirits with him, in the worship of God. 
a He gave much alms, aii&p?*a;/ed to God always;" 
he also fasted, and his prayers, alms and fasting 
were not Pharisaical, but they "came up before 
God," and were "accepted." 

Would you not know such a man by his fruits. 
to be a true Christian^ His fervent piety and 
devotion was recognized by his servants, by all 
the nation of the Jews, by Peter, and by God 
Himself, who showed a special regard for Him, by 
sending an angel to confer with him, and, for his 



62 THE APOSTOLIC WAY. 

sake, rebuked Peter, saying, "What God hath 
cleansed, that call not thou common or unclean." 

Some one may say, that if he were a child of 
God already, why is it that Peter was to "tell him 
words whereby he and his house should be 
saved?" I answer, that God "saves us by the 
washing or regeneration and the renewing of the 
Holy Ghost." 

Salvation, it is here seen, applies both to regen- 
eration and the experience received by Cornelius. 
See Acts 11 : 14, 15. 

Cornelius knew God, whom to know is eternal 
life ; and, like the Samaritans, only needed some 
one to teach him the "unsearchable riches v to 
which he was a full heir. Christ said, the world 
cannot receive the Holy Comforter ; but Corne- 
lius did receive it ; hence, like the first disciples, 
he was "not of the world;" was not an alien. 
Xext we consider the 

TWELVE DISCIPLES AT EPHESUS.— Acts 19 I 1~6. 

These were recognized as disciples and believ- 
ers. Their pardon of sin, and faith in Christ was 
not at all questioned by Paul ; but "Have ye re- 
ceived the Holy Ghost since ye believed T' He 
well knew that they received the witness of the 
Spirit to their pardon, when they believed ; but, 
with a view of "perfecting these saints, v he 
talks to them of a full and distinct measure of 
the Holy Ghost, to be received "after that ye 
believed." 



THE APOSTOLIC WAY. 63 

If Paul did not believe in the reception of the 
Spirit of God, as a personal indwelling Comforter, 
subsequent to conversion, his question could have 
no meaning at all. 

It can not be denied that this language bears 
upon its very face the idea that true faith and 
discipleship does exist distinct from, and prior to 
the complete anointing of special power. 

Either the one-work theory is incompatible 
with the " faith once delivered to the saints," or 
the apostle's question is, for the two will not har- 
monize with each other ; hence can not both be 
consistent with the Divine plan. 

Either Paul was out of order in asking such a 
question, or religious teachers are badly out of 
order— yea criminal — in the sight of God for not 
urging the same question now. 

Of this glorious gift of the Spirit, these believ- 
ers had not yet been apprised; but they now 
received it by the laying on of Paul's hands. 

It will do no good to say that this was an ab- 
normal case ; that they had not been properly con- 
verted; therefore were re-baptized by Paul. Even 
if we admit all this, it is evident that Paul knew 
better than to baptize unpardoned sinners, and 
yet they received the Holy Spirit after baptism. 
But I do not think they were re-baptized. 

1. Because their oaseisnol parallel with that 

of the Samaritans and A polios: "Only they were 
baptized in the name of the Lord Jesus." Acts 8 : 
16. " Knowing only the baptism of John." Acts 



64 THE APOSTOLIC WAY. 

18 : 25. u They said unto John's baptism."— Acts 
19: 3. 

These expressions signify the same thing, i. e., 
the act of baptism as an expression of faith in 
Christ, and the sign of a new life. 

This Christian rite was introduced under 
John's administration, hence is called John's bap- 
tism, in contradistinction to the baptism of the 
Holy Ghost, which is preeminently Christ's bap- 
tism ; see Matt, 3 : 11 ; Acts 1 : 5 and 11 ; 16. 

If the former two cases did not require re-bap- 
tism, why these Ephesians ? 

2. Their supposed re-baptism is based upon 
just what John had preached.— Ver. 4. Paul 
would Hot repeat their baptism on a reiteration 
of the same faith they had been baptized in. 

3. Believe on Him which should come after 
him, that is on Christ Jesus. When they heard 
this (i. e. when they heard John thus preach 
Christ), they were baptized. The baptism here 
spoken of was in the faith of a Savior yet to be 
made manifest. 

4. When were they baptized? "When they 
heard." — Emphatic Diaglot : " When they had 
heard; i.e., "when they had heard" John "saying 
to the people that they should believe on Him 
which should come; they were baptized." The italic 
"this" in the expression "When they heard this" 
natural] y connects their baptism with Paul's teach- 
ing ; but that word is not in the original text at all. 
Remove it, and the inferences are all in favor of 



THE APOSTOLIC WAY. 65 

the* above conclusion. However, as already stated, 
whether baptized or not, they received the Holy 
Ghost in His fullness, and impartation of gift> 
after conversion and water baptism. 

Next, on two-fold salvation, we will have the 

TESTIMONY OF PAUL.— ROMANS 5: 1—5. 

First comes justification by faith, through 
Christ: 'By Whom, also, we have access by faith, 
into this grace wherein we stand and rejoice in 
hope of the glory of God;' and even 'glory in 
tribulations:' and 'our hope maketh not ashamed 
because the love of God is shed abroad ixi our 
hearts, by the Holy Ghost, which (in this gra< ;e 
following justification), is given unto us.' Thus. 
the infilling of the Holy Spirit is not connected 
with justification, but with the 'also' grace. 

paul's testimony continued. — ephesians. 

'In whom, also, after ye believed, ye were seal- 
ed with the Holy Spirit of promise. 1 — Eph. 1:1:5. 

The gift of the Spirit, here referred to. is that 
which Christ designated as 'the promise of the 
Father,' and the 'Comforter, 7 which. He said. 
'The world could not receive;' \mi the Church. 
with whom Ho already dwelt, and, in the | 
fected state, 'shall he in themf hence it was iiol 
received in conversion, but, \tftcr that they 

believed? 

That .the Kphesians were truly converted and 
adopted into the family of Cod, at the litt< 



66 THE APOSTOLIC WAY. 

Paul's writing to them, is clearly recognized by 
him. SeeEph. 2: 1.5,0,19. 

But, thinking that some of them had not 
reached the glorious temple state, the hallowed 
in-dwelling of God, he offered the following 
prayer for them, which embraces the experience 
that was received on the day of Pentecost: 
Eph. 3: in verses 2. 4, 8, 9, 11, he speaks of 'the 
great mystery of Christ,' 'the unsearchable riches 
of Christ,' which God had 'purposed in Christ Je- 
sus,' and which he was specially appointed to 
preach, and make all men see what is the fellow- 
ship of the mystery. 

Now, all this imports the glorious hidden life 
of the fully saved; hence the prayer, That God 
would grant you, according to the riches of His 
glory, to be strengthened with might, by His Spir- 
it, in the inner man.' 

This petition embraces the ii( her and higher 
grace, the sinless and all harmonizing 'glory that 
Christ gives to the Church.— John 17: 22, Heb. 2: 
11; and the "power" He promised.— Luke 24: 49. 

'That Christ may dwell in your hearts by faith.' 
Compare John 14: 23. 'That ye, being rooted and 
grounded in love, may be able to comprehend 
with all (perfected) saints what is the breadth and 
length and depth and height; and to know the 
love of Christ which passeth all knowledge.' 

This prayer comprehends all the communica- 
ble fullness of Divine love, perfected in the soul 






THE APOSTOLIC WAY. 67 

by the purification of the heart, and the gift of 
the Holy Spirit. See Tim. 1 : 5, and Rom. 5 : 5. 

u That ye might be filled with all the fullness 
of God." 

This wonderful petition is parallel with the 
promise of Christ to the first Church, — John 14 : 
23 ; and that of Paul to the Corinthians. — 2 Epis- 
tle 6 : 16 and 19 : 1. 

With perfect uniformity between the labors 
of -Christ and the apostles : both made disciples — 
led them through a the regeneration" — and then 
directed their minds forward to a purification and 
fullness of the Spirit of power, and love to be 
subsequently received. 

Neither intimated that this blessed state 
should be attained by works, or gradual develop- 
ment ; "But," says Christ, "I will pray the Father 
and He will give you another Comforter," and Paul 
prayed that "the Father of our Lord Jesus Christ 
would grant them to be strengthened with might 
by the Spirit," etc. 

And, lest they should think his prayer fanat- 
ical, or transcending Divine grace, he concludes 
by giving "glory to Him that is able to do exceed- 
ingly, abundantly above all that we ask or think; " 
and then confirms it with his own experience : 
"according to the power that ivorketh in us." 

This proves not only a " second grace," but also 
that it was Divinely wrought. 

1 conclude this chapter with 



68 the apostolic way. 

paul's testimony to titus, 

in which he fully sets forth God's way of salva- 
tion, which is, u not by works of righteousness 
which we have done ; but according to His mercy 
He saved us by the washing of regeneration, and 
renewing of the Holy Ghost, which he shed on us 
abundantly through Jesus Christ our Savior, — 
Titus 3 : 5, 6. Paul here lays down the moving 
cause of our salvation— God's mercy. 

2. The procuring cause — ''Through Jesus 
Christ our Lord." 

3. The process of salvation — " Regeneration 
and the renewing of the Holy Ghost." The full 
reception of the Holy Spirit is declared to be 
distinct from, and posterior to regeneration, — 

because, 

A. There could be no propriety in mention- 
ing the renewing and abundant out-pouring of 
the Spirit apart from and subsequently to 
regeneration, if all were included in that one 
work. 

B. Because, the language seems to have special 
reference to the out-pouring of the Spirit on the 
day of Pentecost; which was upon regenerated 
believers. 

C. The apostle presents this Pentecost baptism, 
preceded by regeneration as the uniform manner 
in which " God saves us." 

D. The Spirit baptism here referred to as fol 
lowing the new birth, has no allusion to the ordi- 



N 



THE APOSTOLIC WAY. 69 

nary refreshings of the Spirit common to a 
devout life; because it is represented as perfecting 
our salvation, began in regeneration. 

E. It is also called a 'renewing' because it 
renews us in the true knowledge and pure image 
of God, as first created; hence Paul exhorts his 
brethren at Rome to render their 'bodies a living 
acrifice' to God, and be 'transformed by the 
renewing of their minds. 7 that they might prove 
the perfect will of God. — Rom. 12: 1, 2. 

To the Ephesians he says, 'And be renewed in 
the spirit of your mind, that ye put on the new 
man, which, after God, is created in righteous- 
ness and true holiness.' 4: 23, 24. 

See also the following parallel texts, all descri- 
bing a work after justification: 2 Cor. 3:18; Col. 
3: 10; Heb. 12: 10; 1 John 4:17; 2 Peter 1:3 4. 

Thus, we have shown, by clear Scripture 
proofs, that the disciples of Christ were first jus- 
tified, then received the full measure of the 
Spirit; that the baptism of the Spirit and entire 
sanctification are inclusive of each other; 

And, that the order established in the first 
subjects of the kingdom of Christ, was carried 
out by the apostles and is God's uniform plan. 

a (), precious, cleansing power Divine, 

Thou sanctifying Holy Ghost! 
Descend, and fully now refine. 

As on the day of IVntccoxt. !' 



CHAPTER V. 

ENTIRE SANCTIFICATION A DISTINCT GRACE, 

TYPIFIED BY THE LAND OF 

C AX A AX. 

LL Christian teachers agree that Israel's 
bondage in Egypt represents the vassalage 
of sin. Their deliverance under Moses, (who was 
a figure of Christ), their passage through the Red 
Sea, and song of praise foreshadow the joy of 
pardon; and that the sojourn in the wilderness 
typifies the life of the justified Christian. 

Thus far all agree, because they have come 
overthe road; but there is not such harmony as 
to the spiritual counterpart of the land of 
( Janaan. 

All can see that it relates to a state beyond 
mere justification, and, ignorant of the perfected 
Christ-life in the soul, the wilderness saint sees no 
Bulah Land between him and heaven: hence is 
forced to make it the antitype of Canaan. 

There is, however, no Scripture for this applica- 
tion, and but little analogy. 



THE PROMISE OF THE FATHER. 71 

Heaven is a holy place, and Canaan represents 
holiness. Otherwise Canaan would not be a true 
type of heaven at all. We will not find heaven 
filled with idolatrous worshipers; we will have 
no battles to fight, nor foes to exterminate there, 
Canaan represents a state of conflicts and victo- 
ries; a state of probation. See Deut. 4: 25, 26: 8: 
19, 20 and 30: 17—20. 

As time dispels the haze that partially 
obscures prophetic truth, so experience lifts the 
veil from the heart, and enlightens the eyes of 
our understanding, in the wonders of grace 'that 
we may know what is the hope of His calling 1 
and what the riches of the glory of His inherit- 
ance in the saints.' 

It is a remarkable fact that every believer who 
passes through the all-cleansing blood of Jesus, at 
once adopts the language of Canaan, and recog- 
nizes the "land where milk and honey flows/' 
They cease to sing of the 'foe that dwells witliiii . 
and the 'howling wilderness/ pic., and they sing a 
new song, of the land of cloudless day. 

•'A land of rest from inbred sin, 
Where Jesus lives and reigns within." 

But to the law and to tin* testimony. 

If the Bible does not point to entire sanctifies- 
tion as our spiritual Canaan, then all our songs 
and human testimony will amount to nothing. 
Do you think, dear reader, that this will be diffi- 
cult to prow by the Bible? Indeed: we have on 



79 THE PROMISE <>F the FATHER. 

this point the most precious and extensive veins 
of Divine truth. 

3i sue denominated the gift of the Holy GL at 
the -Promise of the Father.'— Luke 24: 4H: Acts 1: 
4, 5; hence this great blessing must have in a 

very special manner, promised by the FatL- 
When and to whom was this promise made? 
This question leads us into a blessed region of 
.vine light I humbly and gratefully acknowl- 
-emy indebtedness to the Holy Spirit for con- 
dnctiiig v. into this 'large place,' of gv : - Bi- 
ble truth. 

We have a direct answer to the above inquiry 
Gtalatians 3: 18— In 'Christ hath mod tie 

m the anise : the lavr being made a " 
i us * that the : of Abrar 

/vvt come en the Gentiles through Jesus 
Christ flu : tight reoi the j m of 

\ t ' : faith. Brethren. I speak affcei 

manner of men: though it be but a man - 
-nant. yet if it be confirmed, no man dissan- 
Ueth oi th there! 

N n and A 

* * if the inheritance 

the law. it is no rv. vv 
gj re it to A" 

"So we >- that thi gift 1 - Sh )B< - b 

raised by Sod hv a ; I A.bial . 

refore is called byJChrist The promise of : 
her, 

rms us thai this m of the 

idedii ; 



THE PROMISE OF THE FATHER. iO 

made with Abraham. This covenant you will 
find in Gen. 12: 1—7: 15: 5—7 and 17: 1—8. The 
blessings therein vouchsafed may be summed up 
in the following three promises: 

'In thy seed shall all the nations of the earth 
be blessed/ 

T will multyply thy seed until they become as 
numerous as the stars of heaven, and as the sand 
upon the sea shore/ 

'And I will give unto thee and unto thy seed 
all the land of Canaan, for an everlasting posses- 
sion. 5 

Xow, as Paul, by inspiration, points to this 
'everlasting covenant* as containing the 'promise 
of the Father/ we must so interpret one of these 
three promises: but. fortunately, they are all in- 
terpreted by the Apostle himself: 

'Thy seed, (in the singular), which is Christ. 1 
Gal 3: 16. 

But what of the innumerable seed promised 
to Abraham? His literal desrendents were, in- 
deed, numerous, but does the promise refer to 
them particularly? Paul says not. See Rom. 9: 7. 
8. Who then?. Therefore it is of faith that 
it might be by Lrraee. to the end. the promise 
might be sure to all the seed; not that only which 
to of the law. but to that also which is of the 
faith of Abraham, who is the father of us all — 
Rom. 4: 16. "Know ye therefore, that they which 
are of faith, the same are the children of Al 
ham' 'And if ye be Christ's then are ye Abra- 



74 THE PROMISE QF THE FATHER. 

ham's seed and heirs according to the promise.' — 
Gal. 7: 29. 

Every convert of the Cross, from the dawn of 
the Gospel to the close of time, constitute this 
great family. Thank the Lord, dear Christian 
reader, that we are included in the promised 
seed! 

Now, to father Abraham and all this spiritual 
seed, God has, in the most solemn manner, cove- 
nanted and sworn by himself, to 'give all the land 
of Canaan for an everlasting possession.' How 
shall we understand this? Have you, dear reader, 
taken up your abode in Canaan— your new birth- 
right? 

We have seen, so far, that the covenant had a 
spiritual import; does this point form an excep- 
tion, and refer to literal Canaan? if so, there 
were no 'promise of the Spirit' in this covenant. 
But Paul says there is, and does not so interpret 
either of the preceding promises; hence the one 
under consideration must be so applied, unless we 
conclude that Paul was mistaken. 

But would a literal application comport with 
the facts in the case? 

Did God really give Abraham a perpetual 
abode in the land of Canaan? Nay c He gave 
him none inheritance in it; no, not so much as to 
set his foot on.' — Acts T- 5. 

When he pitched his tent there, he did not 
recognize it as the promised inheritance, but lie 
sojourned in the land of promise as in 



THE PROMISE OF THE FATHER. 75 

a strange country.' He understood the 
promise in a spiritual sense; Tor he looked 
for a city which hath foundations, whose builder 
and maker is God.'— Heb. 11: 9. 10. 

It is scarcely necessary to add that a literal ap- 
plication would not be true of the seed. There ie 
nothing in the Bible, nor in the history of the 
Church, that would support the idea that God 
ever intended that, from all the nations of the 
earth, men and women should migrate to the land 
of Canaan, on becoming Christians. 

As proof that the promise does not mean the 
literal Canaan, nor yet heaven, observe that Abra- 
ham, Isaac and Jacob dwelt in that land, died and 
went to heaven; nevertheless thex 'received not the 
promise; God having provided some better thing 
for us, that they without us should not be made 
perfect,'— Heb. 11: 39,40. 

This is plain. The promised inheritance refers 
to some special blessing that is peculiar to the 
present Holy Ghost dispensation. Therefore, un- 
til manifest in these last days for which it was 
designed, the exact meaning of the promise was a 
secret, locked up in the Divine mind. II was the 
"glory that was to follow the suffering of Christ" 
which the pro pliets so 'diligently searched 1 iut<>. 
and even the 'angels desired to look into.' I Peter 
1: 10. 

This Canaan stale, which the prophets died 
without seeing, is also spoken of in Heb. 9: 8; The 
Holy Ghost, this signifying that the way into the 



76 THE PROMISE OF THE FATHER. 

holiest of all, was not yet made manifest, while as 
the first tabernacle was yet standing/ But the 
'veil is done away in Christ,' and Paul announces 
to his Hebrew brethren that we 'have boldness 
to enter into the holiest by the blood of Jesus, by 
a new and living way.' — Heb. 10: 19, 20. 

The spiritual city— Abraham's ideal of the 
promised Canaan; for which lie looked — Paul says 
we have finally 'come unto,' even the 'Church of 
the First Born'— of course, in its normal state of 
perfect holiness. 'The darkness is past, and the 
true light now shineth,' The long expected, but 
incomprehensible reign of the Spirit of God has 
appeared. As announced to the Ephesians, God 
'has made known unto us the mystery of His 
will; 7 doubtless that which he committed to Abra- 
ham, wherein He promised to give His seed the 
land of Canaan: for the Apostle adds that it con- 
sists in the perfect unification of things in 
heaven and on earth, even in 'Christ, in whom al- 
so we have obtained an inheritance' — Eph. 1: 
10, 11. 

What beautiful harmony we see in the blessed 
Bible. The unmanif est way into 'the holiest,' the 
great 'salvation' or glory that was to follow the 
suffering of Christ, 1 even the promised Canaan 
inheritance, that was so long veiled in mystery, is 
at last made known to us,' as the moral state of 
perfect holiness, or perfect oneness with Heaven. 

The Word of God places this truth beyond 
doubt or cavil. 



THE PROMISE OF THE FATHER. 77 

Paul positively affirms that, in the covenant, 
God made with Abraham, there was a certain 
'blessing that came on the Gentiles through Jesus 
Christ,' and, in order to define the same, he imme- 
diately adds, 'that we might receive the premise 
of the Spirit through faith;' which he identifies 
with 'the inheritance God gave to Abraham by 
promise. 

Now, there was no inheritance promised in 
that covenant but Canaan. Therefore, it follows, 
that the land of Canaan promised to all the seed 
of Abraham, (all believers in Christ) is the 'prom- 
ise of the Father,' or the baptism of the Holy 
Ghost. Therefore all that are 'filled with the 
Spirit,' 'that dwell in love,' and 'in God,' and 'God 
in them,' have taken up their God-given abode on 
the temple side of Jordan. Hallelujah! Amen! ! 

Now, this land must be entered from the wil- 
derness, and not directly from Egypt, 

As God opened the water twice in bringing Is- 
rael from Egypt to Canaan — a wilderness life in- 
tervening between the two miraculous passeges, 
where there was a great deal of internal strife 
and murmuring, but where they also had sweet 
manna. So, Divine power delivers from the bond- 
age of sin and guilt. Then follows the mixed 
state of nature and grace; where 'the llesh lust- 
eth against the Spirit and the Spirit against the 
flesh.' But, 'He giveth more grace.' As soon as 
we are willing to die to sin, we leave the wilder 



7 S > THE PROMISE OF THE FATHER. 

11 ess and inherit the land of full and everlasting 
rest in God. 

SANCTIFICATION THE INHERITANCE. 

Having seen that the oracles of God clearly 
teach that the land of Canaan is typical of the 
full possession of the Spirit, which is identicle 
with the sanctified state, we now observe that for 
this reason the Apostle speak of sanc- 
tification as an inheritance to be entered after jus- 
tification, but in this life: 

'And now, brethren, I commend you to God, 
and to the word of His grace, which is able to 

build you up, and to give you an inheritance 
among them which are sanctified.' — Acts 20: 32. 

The sanctified are here represented as possess- 
ing an inheritance peculiar to them. The persons 
addressed being 'brethren,' have access to the 

same. 

It was not a development of the grace already 
possessed by them , but something that God was 
to 'give them through the 'word of His grace/ 
It was, therefore, a Gospel privilege— a Bible state 
of grace. 

We are told that Christ commissioned Paul a 
special herald of His Gospel to the Gentiles. To 
open their eyes, and to turn them from darkness 
to light, and from the power of satan unto God; 
that they may receive forgiveness of sins, and in- 
heritance among them which are sanctified by 
faith that is in me.'— Acts 26: 18. 



THE PROMISE OF THE FATHER. 79 

Here, again, the sanctified are said to have en- 
tered an inheritance. And, through the light and 
power of the Gospel committed to Paul, the 
people were to receive: 

First. — 'The forgiveness of sins.' 

Second. — 'An inheritance among them that are 
sanctified.' 

To say that these are identicle in essence. 
would be a direct contradiction of the Word, for 
the coordinate conjunction, c and' connects dis- 
similar elements. To say that they are one in 
point of time, is contrary to the whole tenor of 
the Scripture, as well as universal experience. 

In witnessing the conversion of several hundred 
souls, I do not recollect of hearing one profess en- 
tire sanctification in connection with pardon. In- 
deed, I have never known preachers and old dis- 
ciples to venture the assertion, until they came in 
contact with, and in opposition to those who wit- 
ness to it as a distinct attainment. 

Now, I ask, does not our Heavenly Father 
give us the witness of the Spirit to all that He 
does for us? Philemon 6. 

Again, does not a Bible experience usually find 
utterance in Bible language? Why then do con- 
verts say, The Lord has pardoned all mysins?' i 
have found peace with (rod,' etc., but never say. 
The God of Peace has sanctified me wholly/ 
'Washed me whiter than snow/ 'Perfected me 
in love,' etc? This can only be accounted for by 
the fact that they have received the former expe- 



80 THE PROMISE OF THE FATHER. 

rience; but not that represented by the latter 
terms. 

If entire sanctification is coincident with par- 
don, do not all who profess the latter and not the 
former, dishonor God by confessing but a part of 
what he has done for them? And yet I know of 
no minister, who insists upon believers acknowl- 
edging the sanctifying grace of God, except su ch 
as have themselves 'received the Holy Ghost 
since they believed.' 

Some, observing that in the Bible order, this 
inheritance of sanctification, is entered after 
pardon, conclude that it refers to heaven; but it 
should be observed, that it sustains the same 
relation to Paul's preaching, that pardon does. 
If, therefore, the one is the direct effects of the 
Gospel, the other is al^o; each of course, to be 
induced by their respective Scripture promises, 
and in their proper order. 

Therefore, under this commission, the great 
Missionary says: T showed first unto them of 
Demascus, and at Jerusalem, and throughout all 
the coasts of Judea, and to the Gentiles, that 
they should repent and turn to God, and do 
works meet for repentance.' 

I leave out the italic "then] it not being in the 
original, nor other versions. The meaning evi- 
dently is, that in all these places he preached 
repentance first The translators, knowing noth- 
ing of the successive degrees in Gospel salvation, 



THE PROMISE OF THE FATHER. 81 

thought it necessary to insert 'then,' to complete 
the Apostle's meaning. 

Jesus did not say 'an inheritance among them 
who had gone to heaven,' nor yet 'among them 
that were sanctified at death,' as some would 
teach; but 'among them which are sanctified by 
faith that is in Me.' 

So this inheritance is entered by faith. 'Nov; 
faith comes by hearing, and hearing by the word 
of God.' It is, therefore, a Gospel privilege- 
something in the Father's will for His children- 
yes, 'this is the will of God, even your sanctifica- 
tion!' This Canaan of perfect love, being only 
accessable by faith in the preached Gospel, must 
be entered in this life. 

After acknowledging that the Ephesians had 
been 'quickened,' 'saved by grace,' and were 
'fellow -citizens with the saints,' the Apostle speaks 
to them of an 'abounding wisdom' of God and 
the deep mystery of His will, 'according to His 
good pleasure, which He hath purposed in Him- 
self.' That in the dispensation of the fullness of 
times, He might gather together in one, all things 
in Christ, both which are in heaven, and which 
are on earth, even in Him. 'In whom also we hurt 
obtained an inheritance. — Eph. 1: 8—11. 

The Apostle, thinking it probable thai some of 
these brethren had not yet entered this promised 
land, and ever solicitous for the 'perfecting of the 
saints/ adds, 'Wherefore, I also, after I heard of 
your faith in the Lord Jesus, and Love unto all 



82 THE PROMISE OF THE FATHER. 

the saints, cease not to give thanks for you 
making mention of you in my prayers; that the 
God of our Lord Jesus Christ, the Father of 
glory, may give unto you the spirit of wisdom 
and revelation in the knowledge of Him; the 
eyes of your understanding being enlightened; 
that ye may know what is the hope of his calling, 
and what the riches of the glory of this inherit- 
ance in the saints' — 15: 18. 

It appears to me that I should emphasize 
every thought in this wonderful prayer, that was 
offered for these members of the household of 
God. 

Is not here a second work taught? Paul had 
heard of their 'faith and love,' and then prays 
that God would give them a knowledge of this 
glorious inheritance of wisdom, light and power, 
which implies an experience of the same. 

Parallel with this is the Apostle's prayer for 
the Colossians. Having learned of Epaphras 
their love in the Spirit,' he says: w For this cause 
we also, since the day we heard it, do not cease to 
pray for you, and to desire that ye might be 
filled with the knowledge of His will, in all 
wisdom and spiritual understanding.' Col. 1: 8, 9. 

The object of this second and wonderful grace, 
we are informed, is, That ye might walk worthy 
of the Lord unto all pleasing, being fruitful in 
every good work, and increasing in the knowledge 
of God.' 



THE PROMISE OF THE FATHER. 83 

When the heart is made 'pure even as He 
(Christ) is pure;' we can 'walk even as He 
walked.' When God 'walks in us,' it will be 'all 
pleasing' in His sight, not up and down, crooked 
and straight, now pleasing, then displeasing. 
The purged vine will also produce all good, and 
more abundant fruit, and 'increase' more rapidly 
than before. Paul continues the description of 
the higher life thus: 'Strengthened with all 
might, according to His glorious power, unto all 
patience and longsuffering, with joyfulness, giv- 
ing thanks unto the Father, which hath made us 
meet to be partakers of the inheritance of the 
saints in light" 11: 12. Halleluiah! What a 
land of wonders, and fall of the excellent glory!' 

Those who have crossed the Jordan of deatli 
(to sin), are in the 'inheritance of the saints in 
light' What does this mean? Why 'the Lord thy 
God is thy everlasting light;' for 'he that dweileth 
in love, dwelLeth in God, and God in him/ and 
'God is light, and in Him is no darkness at all.' 
And in those who have advanced from the wil- 
derness or mixed state, to the 'new cammandmeiit 1 
of 'perfected love,' we are told, 'the darkness is 
past, and the true light now shineth/ 

Again, 'if we walk in the light, as He is in the 
light, we have fellowship one with another, and 
the blood of Jesus, His Son, bletaiseth us from all 
sin/ The inheritance of the saints consists, there- 
fore, in dwelling in the pure Light of (rod, and 
freedom from all sin. 



84 THE PROMISE OF THE FATHER. 

Let us follow the Apostle a little farther. He 
tells us that the great burthen of his ministry 
was, not for sinners, but 'for you to fulfill the 
word of God, 1 or preach the fullness of the Gospel 
of salvation; 'even the mystery, which hath been 
hid from ages, and from generations, but now is 
made manifest to His saints— to whom God would 
make known what is the riches of the glory of 
this mystery — among the Gentiles, which is 
Christ in you, the hope of glory; whom we 
preach, warning every man in all wisdom, that 
we may present every man perfect in Christ 
Jesus/ — 1: 25—29. 

Here the mysterious inheritance is said to 
consist in having 'Christ in you — the hope of 
glory" — and being made 'perfect in Christ Jesus. 1 

What a magnificent picture of this delectable 
land the blessed Spirit has drawn in these two 
chapters! It appears to me that all the wisdom 
and energy of the Holy Ghost has been employed 
in efforts to find language adequate to discribe 
the greatness and absolute importance of this 
higher Christian grace, and sublime enough to 
portray its exceeding beauty. 

Behold, it is VzjJZ, patience' "long suffering, 
with joyfulnessj 'all wisdom and prudence, and 

the very \Spirit of wisdom,' it is the 'inheritance 

of the saints in light ,' yea, 'the riches of the glory 

■f the inheritance! and it is 'all might, according 

to His glorious power! The working of His 



THE PROMISE OF THE FATHER. 85 

mighty power 1 even the 'exceeding greatness of His 

power? 

We may conclude this glorious description 

with — Eph. 1: 4. 'That we be holy and without 

blame before Him in love? Can you not see, dear 

reader, that an experience combining all these, is 

of paramount importance? Is it not the chief good 

of the kingdom of grace? 

The above perfectly agrees with the promises 
of Christ to His disciples and the sublime experi- 
ence they received on the day of Pentecost, and 
exemplified in after life. Through this 'glorious 
power,' the world was brought down before God 
in penitence. No wonder, therefore, that God 
would make known to all the saints 'the riches of 
the glory of this mystery. 1 No wonder that Paul 
fc also labored, striving according to His working 
to 'present every man perfect in Christ Jesus, 1 and 
it is no wonder that satan rages whenever this 
glorious inheritance is presented to the people in 
its Gospel light, because it is the very power that 
is to demolish his vile kingdom. 

Thus far, I have shown that the Canaan inher- 
itance presented to all the seed of Abraham- all 
Christians— is positively declared to be the feift 
of the Holy Ghost; and sanctification, and these 
are inclusive of each other. Now for the edifica- 
tion of the reader, let us look at this 

INHERITANCE AS SET FORTH IN THE PROPHET8, 

The prophetic eye of Israel's sweet Psalmist 
saw this delectable land, and exclaimed: l O, ye 



86 THE PROMISE OF THE FATHER. 

s< j ed of Abraham, His servants, ye children of 
Jacob, His chosen. He is the Lord our God. His 
judgments are in all the earth. He hath remem- 
bered His covenant forever, the word which He 
commanded to a thousand generations. Which 
covenant, He made with Abraham, and His oath 
unto Isaac; and confirmed the same unto Jacob 
for a law, and unto Israel for an everlasting cove- 
nant; saying unto thee, will I give the Land of 
Canaan, the lot of your inheritance" — Psalm 105: 
ti— 11. 

The only reasonable interpretation of this lan- 
guage is that the seed addressed are spiritual 
seed or believers: and Canaan the spiritual 'in- 
heritance of the saints in light/ 

Who would suppose that one spot of earth 
were so much better than all else as to be the sub- 
ject of such a sacred and oft repeated promise, 
solemnized even by the oath of the Almighty. A 
covenant vouchsafing a portion of land, could not 
be everlasting, for the 'earth shall be burned up.' 

This covenant, we are told, God 'confirmed un- 
to Jacob for a law, and to Israel for an everlasting 
covenant saying, 'unto thee will I give the land 
of Canaan. 1 ' 

The covenant concerning the land of Canaan, 
a law for Jacob— the Church! 

How is this? 

Simply thus: entire sanctification is identicle 
with perfect love; and love is the fulfillment of 
the law.— Rom. 13: 10. 



THE PROMISE OF THE FATHER. 87 

'Yea, 'All the law is fulfilled in one word, even 
this, 'thou shalt love thy neighbor as thyself.'— 
GaL 5: 14. 

You see, dear reader, that precious country 
where 'flows milk and honey,' is love, 'sweet love, 
out of a pure heart.' 'He that dwelleth in love 
dwelleth in God, and God in him. 

O! blissful 'inheritance of the saints in light,' 
for God is light! 

In Isaiah 32: 1, 2, Christ is announced as a 
'King that shall reign in righteousnees,' as 'a 
hiding place,' 'rivers of water,' 'shadow of a great 
rook.' Then follows the desolation of the dark 
age, 'when, upon the land of my people shall come 
up thorns and briars.' This shall continue 'until 
tli3 Spirit b3 poured on us from on high,' and, as 
a result, we are told 'the wilderness be a fruitful 
field, and the fruitful field be counted for a for- 
est.'— 13— 15. 

This is very plain truth for our day. The bar- 
renness of the Church terminates with the out- 
pouring of the Spirit, when she merges from a 
wilderness state into that of a fruitful field. 

But, when the original life and power is thus 
restored, she shall ba hated and persecuted by the 
old serpent, the accuser of the brethren.' She 
will excite much suspicion, and be renounced as a 
'forest'— a jungle of fanaticism. l But wisdom is 
justified of her children.' Let all who thus re- 
u >ui -e this work, consider the result, tor, Then 



< Vs > THE PROMISE OF THE FATHER. 

judgment shall dwell in the wilderness, and 
righteousness remain in the fruitful field.'— 16. 

When the light comes, and the command to 
'pass over* this Jordan, and the 'promised land 
— -s— the land of perfect holiness." — all who 
reftLSe will find 'judgment in the wilderness.' 

Darkness is the inevitable result of rejecting; 
the light of full salvation. Refusing the 'more 
grace/ that which they have shall betaken away 
from them.' 

With many, indeed, it is only 'that which they 

\:i to have* — the mere 'name to live* — that van- 
ishes before the searching light of the pure G ■-- 

1 of God. 

He. who will take the pains to notice, will find, 
as a rule, that complaints of the Church's, dead- 
ness. and failure of revival efforts constitute the 
rep* >rts that come from places where holiness had 

en definitely preached and rejected. 

Though men brand this as confusion and an evil 

rk. the Prophet has declared 'the work of 
righteousness, quietness and assurance forever.* 

And. praise God. all who have ceased from the 
wilden i^—. 

"roam through weary years 
Of inbred sin, and doubts and fears," 

v 'dwell in a peaceful habitation, and in sure 

_ and in quiet resting places.*— 16— 19. 
This chapter clearly teaches the transition of 
the Church from a wilderness to a glorious and 



THE PROMISE OF THE FATHER. S9 

fruitful state, and identifies that change with the 
'promise of the Father,' or outpouring of the 



In connection with the preceding read Ezekial 
36: 25—29. Though addressed by the prophet to 
the Jewish nation, which was a type of the 
Church; this is (dearly the language of Gospel 
salvation. It denotes deliverance from the Ba- 
bel of sectism and carnality, of which the return 
from Babylon was typical. 

In this Divine transformation we have the fol- 
lowing features: 

I will purify you from all TLithiness' and save 
'you from all uncleanness.' 

2. T will put my Spirit within you.' Here is a. 
clear allusion to the covenanted promise, of the 
Father, to ail the seed of Abraham, which Paul 
said, 'came on the G-entiles through Jesus Christ.' 
—Gal 3: 14. If we were to apply this to the 
Jewish nation, when returning from literal Baby- 
lon, it was not fullfiled. It is only in the "last 
days,' saith the Lord, i will pour out my Spirit 
upon all flesh.' 

3 C I will gather you out of all countries/ Thai 
is, I will unite them all in perfect love and 
'fellowship with the Father and with His Sou/ 
and i'o^e with ^nother/ 'For he thai sanctifieth, 
and they which are sanctified are all of one. 1 
1 1(1). 2: 11. 

Perfect purity solves tlie problem o\' Christian 
union thoroughly. Though it '!<>.'> not, at one. 



90 THE PROMISE OF THE FATHER. 

remove all error from the head, it purges the 
heart from all carnality— the real source of all 
'envy, strife and division' — and thus 'gathers out 
of all the disintegrated parties of Christendom a 
united force for God. They do not necessarily 
sever their former church relations, but what is 
far more important, they are completely emanci- 
pated from the inglorious coop of party spirit, 
and party interest; and united in the common 
cause of human salvation. 

4 T will bring you into your own land, that I 
gave to your fathers.' Now Paul says that this 
land was given to all believers. 

He does not even interpret the covenant as 
including a promise to give the natural offspring 
of Abraham the literal Canaan. Neither did 
God feel Himself bound by His oath to give 
Abraham an inheritance therein. 

The promise then, being spiritual, must be so 
understood in this Scripture, which beautifully 
harmonizes with the Bible throughout, in identi- 
fying the 'promised land' with perfect purity, 
'fullness' and 'unity of the Spirit.' 

The above interpretation is positively confirm- 
ed by the prophet, Amos 9: 11 — 15, 'In that day 
will I raise up the tabernacle of David, that is 
fallen, and close up the breeches thereof; and I 
will raise up his ruins, and will build it as in the 
days of old; that they may possess the remnant 
of Edom and all the heathen, which are called by 



THE PROMISE OF THE FATHER. 91 

my name, saith the Lord that doeth this. Be- 
hold 'the days come, saith the Lord, that the 
plowman shall overtake the reaper, and the tread- 
er of grapes him that soweth seed; and the moun- 
tains shall drop sweet wine, and all the hills shall 
melt. And I will bring again the captivity of my peo- 
ple of Israel, and they shall build the waste cit- 
ies and inhabit them; and they shall plant vine- 
yards, and drink the wine thereof; they shall also 
make gardens, and eat the fruit of them; and I 
will plant them upon their land, and they shall no 
more be pulled up out of their land which I have 
given them, saitli the Lord thy God." 

This prediction, all can see, is of the same im- 
port the two preceding are. If you turn to Acts 
15: 14—17 you will find that the Apostle James 
quotes from the above prophecy, and applies it to 
the salvation of the Gentiles; hence we have in- 
spired authority for applying these prophecies to 
full Gospel salvation. 

Therefore, entering the land that God gave to 
the seed of Abraham, simply means induction 
into the glorious state of entire sanctification. 

But we must not close without giving the 
the prophet Zechariah a chance to add his testi- 
mony in confirmation of the above fact. 

As lie beholds from the mount of inspira- 
tion 

^The land of te&tfroiri inlnvl sin, 
Where .Jesus Uhek <ih<! ni</;/.< within" 



9*2 THE PROMISE OF THE FATHER. 

His soul is filled with the music of praise; and 
as if anticipating the joyful hallelujahs that in- 
cessantly go up from the Church in this bor- 
derland of heaven, he cries out, saying, 'Sing and 
rejoice, O daughter of Zion; for, lo, I come, and I 
will dwell in the midst of thee, saith the Lord. 
And many nations shall be joined to the Lord in 
that clay, and shall be my people; and I will 
dwell in the midst of thee, and thou shalt know 
that the Lord of Hosts hath sent me unto thee. 
And the Lord shall inherit Judah, His portion in 
the holy land:— 2: 10—12. 

As here foretold, the Lord has come, many na- 
tions have been joined to Him; but not gathered 
into literal Canaan. 

Therefore, the 'holy land 1 where Christ dwells 
in the midst of His people, and inherits Judah — 
the Church — is a moral state, as the name itself 
implies; for it is only when 'the temple is holy' 
that 4 ye are the temple of God,' or that ye are in- 
dwelt of the Lord, and have part in the holy 
land. 

In chapter 13: 1, 2, we are told that, 'in that 
day there shall be a fountain opened to the house 
of David, and to the inhabitants of Jerusalem, for 
sin and uncleanlness. 

This two-fold remedy justifies us from all the 

sins we have committed and, when light has re. 

vealed the impurity of our inherited nature, faith 

again touches the atonement, and the soul is 



THE PROMISE OF THE FATHER. 93 

made 'whiter than snow.' Immediately following 
the above text, the prophet adds: 

'And it shall come to pass in that day (the day 
of the open fountain— Gospel day), saith the 
Lord of Hosts, that I will cut off the name of th- 
idols out of the land, and they shall no more be 
remembered; and also I will cause the prophets, 
and the unclean spirits to pass out of the land." 

When we come to this fountain of cleansing 
every idol, every Canaanite must be put to death, 
and the land of our inheritance, cleansed from 
every unclean spirit. 

This holy seer concludes his sublime prophesy, 
in the following beautiful, and highly figurative 
language. Tn that day,' after announcing the 
coming of Christ — 2: 10, b very salient reference 
to the work of redemption is referred to 'that 
day, 7 meaning of course, the present reign of the 
Spirit of grace; see 13: 18, also 12: 2 — 11, where 
it is anon used with reference to the destruction 
of Jerusalem: 'In that day shall there be upon 
the bells of the horses, 'HOLINESS UNTO 
THE LORD; and the pots in the Lord's house 
shall be like the bowls before the altar; yea, every 
pot in Jerusalem and in Judali shall be holiness 
unto the Lord of hosts; and in 

that day there shall be no more the Canaanite in 
the house of the Lord of Hosts/— 14: 20, 21. 

This is a lively picture of the all absorbing 
nature of perfect holiness, in which the soul is so 
transported and swallowed up that it 'shall be in 



94 THE PROMISE OE THE EATHER. 

him a well of water, springing up into everlast- 
ing' praises to God and the 'beauty of holi ness.' 
Such will necessarily appear hobbyists. The 
whole 'body being full of light; the eye will be 
single;' they 'see Jesus only.' Yea, they determine 
to know nothing, save Jesus,' the uttermost 
Savior. Everything dwindles into insignificance 
before the crowning glory of holiness. 

Being 'pure in heart,' they 'see God'' in all His 
works, and desire everything in the universe 
to bear the insignia of 'holiness unto the Lord.' 
Instead of a precept of the Divine law; a mere 
point in the way, the fully renewed soul finds 
that perfect 'love' sums up 'all the law,' and holi- 
ness is the 'high- way' itself. 

Hence it properly enters into, and governs 
every minutia of life. 

Holiness a hobby! Why no person this side of 
hell, has anything to do but drink in the holine ss 
of God, fulfill its obligations in our several rela- 
tions, and show forth its Divine power and beauty. 
Yes, holiness shall be written upon the bells of 
the horses, upon every pot in Jerusalem 1 — the 
Church — and 'her merchandise and her hire shall 
be holiness unto the Lord/ — Isa. 23: 18. It is the 
one only trade-mark in all God's 'holy mountain/ 
It shines in the kitchen, and pervades all busi- 
ness; for we should cook, eat and drink, and do 

all things to the glory of God, and the promotion 
of holiness. 

Now, it is expressly said, that 'in that day 1 — 
i. e., in the present— Holy Spirit dispensation, 






THE PROMISE OF THE FATHER. 95 

and wherever this glorious reign of holiness is 
established.' In that day there shall be no more 
the Canaanite in the house of the Lord of Hosts' 

Holiness is here identified with the extermina- 
tion of all Canaanites: hence the taking of the 
land of Canaan is typical of entering the state of 
perfect purity, after leaving Egypt — the sinner's 
bondage— and passing through the wilderness, or 
justified state.. How, I ask, can we account for 
the idea of the Canaanites being in 4 the house of 
God, which is the Church of the living God,' in 
this Gospel day, unless we interpret them as 
representing the manifestations of the flesh, or 
iabred depravity; which Paul says, 'wars against 
the Spirit;' which 'sin in the flesh,' Christ having 
'condemned,' is now under sentence to be i cruoi- 
jied* and entirely "destroyed^ just as God gave 

ciders that not a Canaanite should be spared 
alive, and every trace of their idolatrous worship 
should be blotted out of the land. 

What a striking figure of the work of our 
Jo^iua, who leads us into the Canaan of perfect 
lov^; 'destroys the works of the devil; 1 'makes an 
end\of sin, in us, and perfects forevere them which 
are sanctified.' 

The passage of the Red Sea, as far as I am 
aware, is believed by all to represent justification: 
Yet tie Scriptures are far more explicit in apply- 
ing tile passage of Jordan, to the entrance of 
perfect holiness. 

In reading the exodus from Egypt tile new 
born Mil, looks into the mirror of his own expe- 



96 THE PROMISE OF THE FATHER. 

riem :-e. So all who have entered the rest of faith, 
the glorious sabbath of the soul, find in the 
passage of Jordan and triumphs of Canaan, an 
exact counterpart to their experience. 

But many yet 'disbelieve the Lord in this 
things' and disobey His orders, to drive out and 
destroy these inborn foes; hence, they infest the 
house of the Lord — pride, anger, malice, covetous- 
neas, self-will, impatience, unbelief, etc. These 
destroy the peace, canker all the fruit, and paral- 
yze the power of the Church; as the Lord hath 
said: 'Those which ye have left remain of them, 
have become pricks in your eyes, and thorns in 
your sides, and snares, traps and vexing scourges." 
—Numbers 33: 55, and Joshua 23: 13. 

Hear again what the spirit saith: 'And (lis 
father, Zacharias, was filled with the Holy Ghost, 
and prophesied, saying: 'Blessed be the lord 
God of Israel, for He hath visited and redeemed 
His people, and hath raised up a horn of salva- 
tion for us in the house of his servant, David; as 
He spake by the mouth of His Holy prophets vdiich 
have been since the world began; that we should 
be saved from our enemies, and from the hand of 
all that hate us; to perform the mercy promised to 
our fathers, and to remember His holy covenant, 
the oath which He sware to to our fathei Abra- 
ham, that He would grant unto us, that we, being- 
delivered out of the hand of our enemies might 
serve Him without fear, in holiness and righteous- 






THE PROMISE OF THE FATHER. ' 97 

ness before Him all the clays of our 1 if e.''— Luke 
1: 67—75. 

Here, we are told that, 'in remembrance of His 

holy covenant,' God was 'about to perform the 
mercy 'promised to our fathers," 'the oath which 
He sware to Abraham, 1 Now, the great blessing 
vouchsafed in that covenant, to the seed of Abra- 
ham— (Christians. — Gal. 3: 7— 29)— was the land of 
Canaan, which the Holy Spirit thus interprets: 

1. 'That He would grant unto us, that we, be- 
ing delivered out of the hand of all our enemie>" 
-L e., Canaanites or inbred sin-for nothing but sin 
prevents from serving God. Therefore, says Paul, 
'Being made free from sin, and become servants 
to God, we have our fruit unto holiness."' 

2. 'Might serve God ivithout fear;" that is, in 
'perfect love,' which 'casts out fear.' 

o. 'In holiness and righteousness. 1 This is 
parallel with tli3 passage in Z3clieriah, which 
identifies the reign of holiness with the extinc- 
tion of all Canaaiiitesj this interprets the promi- 
Canaan as consisting in the possession of the Holy 

state. 

4. 'Before Him,' not before men who judge un- 
righteously, but before 'God, who knoweth the 
hearts,' the holy can walk and be perfect. 

5. 'All the days of our life,' praise God! 
In this 'holy land,' the purified are constantly 
'kept, by the power of God/ 'holy and without 

b lame before Him in love/ 

That you may sets dear reader, that the mora! 
state just described, is the antitype of Canaan, I 



98 



THE PROMISE OF THE FATHER. 



place Bide by side the covenant and its explana- 
nation by the Holy Ghost. 

O, ye seed of Abra- 
ham, His servant, ye 
children of Jacob, His 
chosen. He is the Lord 
our Grod. He hath re- 
membered his covenant 
forever * * which 
covenantHe made 
with Abraham, and 
His oath unto Isaac; 
and confirmed the same 
unto Jacob for a law, 
and to Israel for an 
everlasting covenant. 



'Saying, unto thee will 
I give the land of Ca- 
naan, the lot of your in- 
heritance.' — Psalms 105: 
6—li; 



'To perform the mer- 
cy promised to our fath- 
ers, and to remember 
His holy covenant; the 
oath which he sware to 
our father, Abraham/ 



'That He would grant 
unto us, that we, being 
delivered out of the 
hand of our enemies, 
might serve Him with- 
out fear, in holiness and 
righteousness before 
Him, all the days of our 
life.— Luke 1: 72—75. 



Speaking of the same everlasting covenant, 
the Holy Spirit inserts deliverance and holiness 
just where the original has the land of Canaan: 
therefore, as already demonstrated, the real land 
of promise is holiness of heart, and all its concom- 
itant blessings. 

This accounts for the fact that the prophets so 
often associated the idea of purification with 
bringing into the land, and also the New Testa- 
ment frequently identifies sanctification with 



THE PROMISE OF THE FATHER. 99 

inheritance; and, as holiness is the everlasting 
inheritance of the saints, we can have it now. 
O, blessed truth! 

" We note the promised land possess — 
The land of perfect holiness — 
Where streams of milk and honey flow, 
And rich supplies in plenty grow." 

It is true, the final location of our 'inheritance 
is reserved in heaven for us,' but the eternal state 
of our inheritance is perfect holiness, which must 
be entered now by faith, and through the blood of 
Christ Heaven is both a state and place, and as 
no one can enter and enjoy that holy place who 
is not perfectly conformed thereto, there must, of 
necessity be a complete assimilation of our pres- 
ent inheritance, or heaven state to our future 
inheritance, or heaven abode. 

Therefore, 'Christ loved the Church and gave 
Himself for it, that He might sanctify and cleanse 
it with the washing of water, by the Word; that 
He might present it to Himself a glorious Church 
not having spot or wrinkle, or any such thing; 
but that it should be holy and without blame? 
Eph. 5: 26—27. 

He brings her into the inheritance of the fully 
sanctified, preparatory to her pure angelic home. 

That the reader may take in, at a glance, this 
harmonious array of Bible truth, I close this 
chapter with a catechetical epitome of the same. 

Question. What did God promise in t 
covenant He made with Abraham? 



THE PROMISE OF THE FATHER. 

Answer. 1. In thy seed shall all the nations of 
the earth be blessed. 

21 'I will multiply thy seed until they 
become as numerous as the stars of heaven, and 
a> the sands upon the sea shore." 

3. 'I will cive unto thee and thy seed all the 
land of Canaan for an everlasting possession/ 

Q. Who is the seed spoken of in the first 

mise? 

A. 'He saith not. 'and to seeds as of many. 
but as of one. And to thv seed, irhich is Christ 
—Gal. 8: 16. 

Q. Who are the numerous >eed of the second 

>mise? 

A. All who are *of the faith of Abraham, who 

is the father of all that believe.* — Rom. 4: 11. 12. 
'Know ye therefore that they which are of faith, 
the same are the children of Abra- 
ham.' "And if ye be Christ's, then are ye Abra- 
ham's seed and heirs according to the promise — 
Gal. 3: 7 and 29. 

Every child of God, from the beginning of the 
Gospel of Christ, to the close of time, constitute 
this great family. 

Q. What did God promise to give every one 
of His spiritual seed, or all Christians: 

A. All the land, of Canaan. 

Q. How did Christ interpret this promise of 
the Father? 

A. He applied it to the baptism of the Holy 
Ghost: 'power from on high/ — Luke 24: 4V* and 
Acts 1:4, 5. 



THE PROMISE OF THE FATHER. 101 

Q. When began the fulfillment of the prom- 
ise? 

A. On the day of Pentecost, 

Q. Have we positive proof that the promised 
Canaan is identical with the gift of the Spirit? 

A. Yes. In the third of Galatians, Paul 
says: 'That the blessing of Abraham might 
come on the Gentiles through Jesus Christ, that 
we might receive the promise of the Spirit by 
faith.' The blessing promised to Abraham for 
all believers is declared to be the promise of 
the Spirit; and, in verse IS, it is identified with the 
'inheritance! that God promised. Now, the inher- 
itance promised was the land of Canaan, which, 
therefore, represents the full possession of the 
Spirit of Gocl. 

Q. Who have entered this inheritance^ 

Ai Them that are sanctified.' See Acts 20: 32, 
26: 18. 

Q. Is the baptism of the Spirit and entire 
sanctification one and the same thing? 

A. Yes. By sanctification we are purified un- 
to the Lord, and the Holy Spirit is the Refiner's 
fire that takes away all our dross, or impurity. 

Q. How do we enter this holy Land? 

A. By faith; 'That they may receive forgive- 
ness of sins, and inheritance among them that arc 
sanctified by faith! 'Therefore, it is by faith that 
it might be by grace, to the ( i m\ the promisi 
might be sure to all the seal! Rom. 4: 16. 'Puri- 
fying their hearts by faith/ Acts 15: 9, 



102 THE PROMISE OF THE FATHER. 

Q. How is the inheritance conveyed to us? 

A. It is bestowed on us by our Father in hea- 
ven, in His last will and testament. This is the 
will of God, even your sanctification.'— 1 Thes. 4: 
3. 'By the which will we are sanctified through the 
offering of the body of Christ.' — Heb. 10: 10. 

Q, Who are embraced in the will, as entitled 
to enter this inheritance? 

A. Such only who have already become the 
seed of Abraham or the children of God. 'To 
the end the promise might be sure to all the seed. 
'And if ye be Christ's then are ye Abraham's 
seed and heirs according to the promise. 1 — Gal. 
3: 29. 

Q. Who did Christ say could not receive the 
promise of the Father? 

A. The world— the unconverted. 'And I 
will pray the Father and He shall give you an- 
other Comforter, that He may abide with you for- 
ever, even the Spirit of Truth, whom the world 
cannot receive; beause it seeth Him not, neither 
knoweth Him: but ye know Him; for He dwelletlv 
with you, and shall be in you.' — John 14: 16, 17. 

Q. In New Testament order, what do we re- 
ceive when we first believe on Christ? 

A. The pardon of all our sins and adoption 
into the family of God. 

Q. What after we believe? 

A. 'After that ye believed, ye were sealed with 
the Holy Spirit of promise; which is the earnest 
of our inheritance.'— Eph. 1: 13, 14. 



THE PROMISE OF THE FATHER. 103 

Q. What two events in the history of Israel 
typify the ivorks of regeneration and entire sane- 
tificatioh? 

A. First, The exit out of Egypt and passage 
of the Eed Sea, represent the soul's emancipa- 
tion from the bondage of sin, and the convert's 
song of joy and victory. 

Second, The passage of Jordan represents our 
death to inbred sin, and spiritual resurrection in 
the perfect image of Jesus. The falling of the 
walls of Jericho, to my mind, is a striking figure 
of the demolition of the partition walls of 
selfishness and sectarianism that so com- 
monly obtain precedence in the impure heart. 

Both the Red Sea and Jordan were parted by 
the miraculous power of God; as regeneration and 
entire sanctification are each, distinctively the 
work of the Lord. 

Q. What, in the history of Israel, correspond 
with the states of justification and perfect holi- 
ness? 

A. The former grace is strikingly p re-figured 
by the wilderness life. There they exulted in the 
past victory at the Red Sea; as the justified often 
animates his heart by singing: 

"Happy day, 
When Jesus washed my sins away." 

But, like the merely justified, 1 heir's was a 
mixed state; they were provided with manna from 
heaven, and 'drank of thai spiritual rock, whir] 



1<>± THE PROMISE OF THE FATHER. 

as Christ." and yet they wete troubled with 
trust; they murmured at the providences of Gt 
they inclined to worship the work of their own 
hands, and in heart turned back to Egypt What 
a prototype of the pleasi at men take in 

wing the trumpet of self prais )— in telling and 
often magnifying what great things were 
• >mplished under their labors; and also of the 
Large numbers who annually go back into se] 
tude to sin. 

But the Canaan life very fitly represents the 
entirely Sanctified state, or that of 'perfect love/ 
where the soul is subject to desperate assaults 
m the combined forces of darkness: and yet 
dwells in everlasting day. and has constant victory 
over all sin. In this holy land 'perfect love" 
reigns without a discordant element, the "moun- 
tains drop sweet wine.' and the tranquil soul drinks 
in the deep and everlasting river of God's peace. 
Another point of analogy is this: In Egypt 
they lived upon the natural products of the 
land: in the wilderness they were supernaturally 
I; but when they reached Canaan the manna 
Lsed, and their wants were abundantly sup- 
id in the rich products of the soil. What 
■s this mean, if not the fact that the sinner's 
. though dark and unhappy, is the spontane- 
- i oitgrowth of the heart; It requires no effort 
-in. He has no other proclivity. Indeed., he 
scarcely takes cognizance of his sin. The profane 
n will swear and not notice it. Sin dwelling 



THE PROMISE OF THE FATHER. 105 

in the heart, will sin itself, and, if unrestrained 
by the law of grace, the soul rushes on to destruc- 
tion like a down-grade train, with high steam 
and no brakes. But let the sinner come to Christ 
and obtain pardon. Before entering upon the 
new life he imagines what a hero he will be for 
Christ; but he finds himself badly disappointed. 
Notwithstanding his warm love for Jesus, and his 
fervent desire to serve Him, he finds in his nature 
a strong counter current. I have heard many say 
that they could formerly serve the devil with per- 
feet ease; but find it up-hill work to serve the 
Lord, and yet they gave every evidence of justifi- 
cation. 

It is true a new and loyal nature has been plant- 
ed in the heart, but the old inbred nature remains; 
hence, his religious career is urged on against the 
tide of nature, by a combination of powerful mo- 
tives. 

His is the religion of effort, and not the spon- 
taneous out-flow of his nature. But is this the 
best G-od can do for fallen humanity? If satan 
can incline the heart of man to move, with per- 
fect ease, in the drudgery of his will, can not 
the Almighty give us an equal appetency for 
His sublime service? If the devil can make a 
man 6 f ree f rom righteousness,' can nol God from 
'unrighteousness?' 

Yea, verily, when the Jordan o\' death to Bin is 

passed, devotion and obedience to the Lord be- 
comes the natural out -How oft lie soul: with David 



106 THE PROMISE OF THE FATHER. 

\w can say, 4 A11 my springs are in Thee. 1 God is 
the spring of all our actions. 'He unites our 
heart 1 to do His will; that is, He blends all our de- 
sires into perfect harmony with His holy law. 

Not a single point in our affections or wishes 
diverge from His. 

This is the perfect soundness of the soul; its 
normal attitude towards its Maker. All motives. 
so essential to the support of the soul in the for- 
mer state are no more needed. We no more serve 
God because a duty, for the sake of the cause, for 
fear of hell or the desire of heaven. 

If all these things were struck out of exist- 
ance, the attitude of the soul, in perfect love to 
God would remain unchanged, and its devotions 
flow on all the same. Because the soul is soenrapt 
with the Deity; so swallowed up in His will: 
that it would keep right on delighting in, and ador- 
ing the God of boundless love, its only center of 
attraction. 

In this holy state, the soul brings forth its rich 
fruitage of praise and glory to Jesus, just as natur- 
ally and freely as the fertile valleys of Canaan 
produce the enormous clusters of vintage. 

Therefore, 'he who has entered into his rest 
has ceased from his own works; 1 and God 
u works in him to will and to do of His good 
pleasure.' 

God is the source of every desire in the heart. 
where He alone dwells; hence, to follow every in- 



THE PROMISE OF THE FATHER. 107 

clination of the .soul is but to fulfill all the will of 

God. Hallelujah! What unbounded freedom! 

This is religion made absolutely natural. Not 
second nature, but first nature. The full' rest ora- 
tion of the moral image of the Creator. 

In conclusion, let it be remembered that. 
Canaan was entered subsequently to the wilder- 
ness; therefore, every text that we have adduced 
to prove that this land typifies perfect holiness, 
proves that this glorious state is a distinct attain- 
ment after justification. 

If the miraculous passage of the Red Sea rep 
resents a moral change — L £., regeneration —is it 
not reasonable to believe that the parting of the 
waters of Jordan, pre-figure a second moral 

change? 

Since none but the 'seed of Abraham— 'they 

that believe' — or 'they that are Christ's. — Gal. 3: 
7,29 — are 'heirs' of this inheritance:" then it fol- 
lows, as the absolute and fixed order of God. that 
we must first enter the conditions of the will; 
must first be adopted into the family, and thereby 
become an iieir of the promise.* before we oatt 
present our claim before God, and obtain our 
'inheritance among them that are sanctified by 

faith.' 

So reads the last will and Testament oi (rod, 

Who shall presume to change it^ 

"O, ye thai mam through weajrj yeare. 
Of inbred sin and doubts and fears 
A bleak ami toilsome vvildferness, 

Conic t<> tin- land of r< si and | ■« 



CHAPTER VI. 

THE SECOND GRACE INFERRED FROM THE 

SEEMING IMPRACTICABILITY OF THE 

SCRIPTURES, WHILE IN THE 

MERELY JUSTIFIED 

STATE. 

Y NEXT proof, of a second work of grace. 
is bassed upon the fact, that men and 
women, in the merely justified state do not, and 
generally feel that they cannot live up to the 
Bible standard. 

Thirteen years of experience, observation and 
conversation among faithful believers in this 
initial grace, clearly evince to me that there is 
an underlying sentiment, quite common, that the 
Bible is not altogether practical; that it is a pure, 
and perfect standard which all should aim at, 
but no one can expect to measure up to, in this 
life, or at least is very difficult. This semi-infidel- 
ity often crops out in expressions as follows: "I 
am striving to do the will of God;" "I am trying to 
live as near right as I can;" "I want to obey God 
just as far as it is possible.' 1 These, and similar 
expressions, very common, all betray a half 



thp: yoke made easy. 109 

suppressed conviction, that the requirements of 
the Bible are somewhat beyond our capacity, in 
our present situation. They would revere tin- 
Bible as all right, hence ascribe their short- 
comings to the peculiar circumstances with which 
they are surrounded. 

The fretful mother thinks, if she were not 
harrassed by so many children and house-hold 
cares, she could live in perfect patience. The 
toiling poor fancy, that plenty of this world's 
goods would fill their hearts with constant peace, 
gratitude and devotion to God; while the rich 
suppose their circumstances less compatible with 
a holy life, than the former class. The business 
man hopes to enjoy the fruition of unbroken 
"fellowship with the Father and with the Son," 
after retiring from active life. Some ascribe the 
vexations, that interrupt their religious enjoy- 
ment to physical infirmities. Others blame their 
neighbors, and not a few their preacher or 
Church, that they cannot get on better in religion, 
and enjoy, constantly, the river of peace, and 
fulness of God, vouchsafed in the Bible. 

Now, whether we attribute this cliscrepency 
to the impracticability of the Bible, or the 
incongeniality of our condition in life, we im- 
peach the goodness and wisdom of God. We 
either cast upon Him the blasphemous reflection, 
that He did not know the circumstances, to 
which we are necessitated in this world, or Lacked 
the ability to give us a religion adapted thereto. 



110 THE YOKE MADE EASY. 

But the "more grace, 71 solves the difficulty. It 
shows us that the trouble is not in the Bible, nor 
external surroundings, but a want of internal 
conformity to God, and His holy law. 

Christ says. "My commandments are not 
grievious." "My yoke is easy, and my burden is 
light." By His yoke and burden, He evidently 
meant all the obligations, imposed by the laws of 
His kingdom: hence, there must be a state of 
grace in which it is perfectly easy to fulfill all 
the will of God. 

Have you, dear reader, reached this point' 
Can you pull sweetly in all the ethics of heaven, 
laid down by the Son of God? Suppose we try 
His sermons. — Matt. 5 and 6. and Luke 6. Do you 
feel blessed (happy) when you are persecuted? 
and can you "rejoice and be exceeding glad," 
when "men revile you, and say all manner of evil 
against your Do these joyful feelings naturally 
spring up in your heart under such circumstance-: 
Should this treatment come from an unexpected 
source, from your own brethren, and excited by 
jealousy, would there be no response in your 
heart, but emotious of love and joy? No feelings 
of resentment, nor tendency to anger? 

Christ says, "Resist not evil, but whosoever 
shall smite thee on thy right cheek, turn to him 
the other also/ 1 "And if any man shall sue the 
at the law, and take away thy coat, let him have 
thy cloak also/ 1 Again, *'I say unto you. love 
your enemies, bless them that curse you, do wod 









THE YOKE MADE EASY. Ill 

to them that hate you, and pray for them which 
despitefully use you." 

Is this an easy joke for you? do you possess a 
nature that is in perfect harmony with these 
precepts: a heart that delights in them with no 
opposite inclination? If not, then regeneration 
lias not inducted you into "phis grace wherein we 
stand, and rejoice in hope of the glory of God." 
and even "glory in tribulation" 

Now there is nothing unreasonable in these 
precepts; in fact they, and the sermons of which 
they are a part, contain the sublimest moral 
philosophy of Jesus; the fundamental principles 
of his kingdom. If ourselves, and all we possess, 
be given over to God, which is our reasonable 
service, what concern is it of ours, if aught be 
taken away? Shall we "want any good thing?" 
And if we are "made perfect in love," or "renewed 
in the image of God, M who is love, it will be just 
as easy to love our enemies, and those that hate. 
and despitefully use us, as our friends; because 
there is nothing but love in the heart, to How out 
toward all men, under all circumstances. And. as 
"love endureth all things," "beareth all tilings." 
and "worketh no ill to his neighbor," where only 
love dwells, then 4 is nothing that inclines 1 i 
resent, or requite evil. 

Therefore, the words of Christ hold good, 
even in the above precepts. They are indeed 
"easy" and "light," in fact spontaneous, Hut this 
glorious truth is about as incredible to the 



112 THE STOKE MADE EASY. 

merely justified, as perfect innocence is to the 
sinner. 

I have found but few in the first degree of 
grace, that can believe Christ's pure doctrine of 
non-resistance. 

We cannot wonder at this, since Christ said to 
His unsanctified disciples, "I have many things t< > 
say unto you, but ye cannot bear them now.*' 
—John 16: 12. 

It is very difficult to receive truth; that is 
directly opposite to our nature. 

Again, I ask, have you a faith that, "takes no 
thought for the morrow," "what ye shall eat, 
wherewith ye shall be clothed?" Are not all 
frettings and murmurings; every dirge of com- 
plaint, and all tormenting fears, inconsistent with 
a life of perfect trust in God^ 

Here, again, old and young, in the justified 
state, manifest their need of elevation to the 
higher plan, or "more excellent way," of charity 
that believeth all things.' 1 

Let us now form a yoke of another class of 
Scriptures, and see how "easy" it sets. 

"Whether, therefore, ye eat or drink, or what 
soever ye do, do all to the glory of God. 11 1 Cor. 
—10: 31. 

u And whatsoever ye do, in w r ord or deed, do all 
in the name of the Lord Jesus."— Col. 3: IT. 

u Be ye holy in all manner of conversation. 11 — 
1 Peter 1: 15. 

I pray you, dear reader, to solemnly consider 



THE YOKE MADE EASY. 113 

these Scriptures; for by them we must be judged. 
They make no unreasonable demands. 

The first simply asks you wholly, and exclu- 
sively to answer the original end of man's 
creation, i. e., the glory of God. But it is impossible 
to do this, until, by the Eedeemer's blood, we are 
restored to man's original purity. 

In the redemption of our dead and lost souls, 
God has laid us under a thousand fold greater 
obligations to serve Him, than Adam was. 
Having been bought with an infinite price, we are 
no more our own: therefore we have no right to 
do, or say aught, except as an agent for Christ, t< 
whom we belong; hence in His name and exclu- 
sively for His glory. 

Compare with this, the foolish jesting, vain 
conversation, and sometimes even corrupt commu- 
nication among professors. Look at even preach- 
ers, spending God's money to gratify the unnat- 
ural, and unholy appetite for tobacco, and thereby 
defile the temple of the Holy Ghost. 

Behold, in the Church, the great sin of pride: 
why is it that converted sisters do not "dress as 
women professing Godliness?" Why, even Chris- 
tian mothers, waste the Lord's means, consume 
precious time, starve mind and soul, and even 
impair the body, to conform themselves and 
children to this corrupt world. They desire to 
glorify God; but, by their foolish adornments, 
they provoke Him to His face; violate, not only 
the Word of God, but the dictates of good sense 



114 THE YOKE MADE EASY. 

and the true principles of civilization. Is this all 
to the glory of God? 

There is the converted worldling. He feels 
the obligations of a consecrated life, and although 
he is taught that in regeneration he became dead 
to the world; yet he finds in his heart, something 
that strongly gravitates from God. to this world. 
He is pained at this inbred foe; and knows that 
lie needs more perfect deliverance; but for the 
want of definite teaching, he does not know how to 
obtain it. Therefore, he either gives up the 
struggle, or is forced to fight the devil and the 
world without: and at the same time carry on a 
civil war at home: an oppressive yoke indeed. 

The timid soul, is ever dreading the yoke of 
Christ, and trembling beneath His burden. He 
cannot understand why the way is so hard for 
him; when Christ represents it as "easy;" If very 
faithful he may, in a small measure, obtain, by 
growth, the "glorious liberty of the sons of God; 1 ' 
which it is the office of the Sanctifier to confer in 
an instant, through faith. 

The former develops power to repress indwell- 
ing evil; the latter consumes it, and "strengthens 
with all might. 1 " 

But without being made "first pure," growth 
is so obstructed, that the faint-hearted believer. 
seldom tryumphs over the man-fearing spirit. 
For the want of a Joshua, to lead them over into 
the land of "perfect love,' 1 wherein is "no fear." 
many of these become weary of the yoke, and 






THE YOKE MADE EASY. 115 

turn back to Egypt. Others are goaded on 
through a sense of duty and fear of hell; always 
quailing before the cross as if about to be 
immolated. 

We might mention the sensative man. He 
knows his pardon, and sincerely endeavors to 
fulfill all righteousness; but finds himself still 
beset with, and often overcome by an unright- 
eous temper. He reads this promise: u Great 
peace have they that love thy law, and nothing 
shall offend them." He knowns that he loves God's 
law, yet many things offend him. He wonders at 
this disparity, not knowing, that he is not yet in 
the promised land. He reads again, that "God 
will keep him in perfect peace whose mind is 
staid on Him ;" but he is unable to comply with 
the condition: he finds something within that 
makes him "prone to wander from the God he 
loves" To love his enemies, "lay aside all anger 
and malice," and "overcome evil with good;" he 
finds anything but an easy yoke, and light 
burden. 

Once more, we read in the pure law of 
Christ, "In everything give thanks; for this is 
the will of God in Christ Jesus;" "Giving 
thanks always for all things unto God and tin- 
Father, in the name of our Lord elcsus Christ," 1 
— Thes. 5: 18. Eph.5:20. 

Do these bows set easily and gracefully upon 
your neck? What will we do with this Scripture: 
Shall we assume the responsibility of saying thai 



116 THE YOKE MADE EASY. 

God's Word does not mean what it says; or will 
we recognize the obligation to thank God 
"always," "for all things" and "in all things?' 
Yea, thank Him, not only for, but in persecution: 
for, and in the midst of temptations, afflictions. 
losses and trials. Thank God "always," for pros- 
perity, and adversity; for rain in a wet time, as 
well as in drouth; when our plans succeed, and 
when they fail. I know very well, that by raising 
up this standard of Jesus, we subject ourselves to 
the sneers of a senual, worldly and Godless 
Church. "For if they have done these things in 
a green tree, what shall be done in the dry.' 7 

If Christ and the apostles were called mad 
and beside themselves, what may we expect, if 
we follow them, but the charge of fanaticism and 
insanity. For, and in these things give thanks. 
Hallelujah! To those who "live in God," and by 
"the faith of the Son of God," this is sound phi- 
h 'Sophy, and a blessed yoke. 

But it may be objected, that much which 
effects us in life, is sin, and if we thank God for 
that do we not make Him the author of it? The 
law of Christ was given for such, who are "made 
free from sin" themselves; and there is no incon- 
sistency in thanking God for what we may suffer 
through the sins of others; because it is over-ruled 
to our good. 

This, however, does not make sin right in itself. 
It does not in the least excuse, the perpetrator, 
nor mitigate the penalty. 






THE YOKE MADE EASY. 117 

But who can thank God for that which, to all 
appearance is a dire calamity! 
Not the merely justified I admit. 

1. Because his faith is not yet "finished; 1 * he 
has not reached the "full assurance of faith," that 
"believeth all things ;" hence he can not trust God 
independent of, and in defiance of circumstan 53s. 

2. Because he yet possesses a nature, that is 
opposite to his new inborn nature, and not subject 
to the law of God; more apt to murmur at, than 
thank God for His providences that seem ad- 
verse. 

But the entirely sanctified can joyfully walk 
in these precepts. Their obligations are not only 
"easy"and "light"but the natural out-flow of a soul 
that is dead to self, and filled with the life of God. 

1. Because the Author of His faith having 
finished it, he looks "not at the things that are 
seen, but at the things that are not seen/' "judg >s 
nothing from appearance," and when all is dark, 
and only evil, to human perception, he continues 
to rejoice and thank God in the sweet assurance 
that He who has power over all things, is infinite 
in love, has "numbered the very hairs of our head" 
and kindly guards all our steps, will cause "all 
things to work together for good to Him/*' 

± Because the "old man," or Adamic nature, 
having been destroyed., his whole being sweetly 
blends with the mature and will of God; hence, 
he delights in, and thanks God for all ili* pro 
deiice. Willi Arch Bishop Fenelon, h k "refers 



il v THE YOKE BLADE EASY. 

everythingto God/' and. with Madame Guion con- 
stantly recognizes that "whatever now is. is the 
will of God torn-.*' That is. although it emanates 
from sin itself; which is contrary to God's positive 
will, yet so far as it effects me. it is His permissive 
will 

3. Being, in a sens-, dead to every thing but 
God, that which satan, the world and wicked 
I professors throw at him. he only feels as a bless- 
ing from God. into which His wonderful grace 
converts it. before reaching him: hence he thanks 
the Lord for all that He bestows, and for turning 
to our favor all that comes from wicked agents. 

4. He thanks God always, because alway- 
conscious of a freedom from sin. through the 
blood of Christ; for everything, because it is either 
directly from the Lord, or made a blessing by 
Him. Hallelujah! 

Xow. as old and young, in the merely regener- 
ated state, find it impossible, or extremely difficult 
to measure up to this Divine rule, we are forced to 
conclude that the Bible is not quite practical, and 
Christ misrepresented it. or there is a higher 
stat \ of gracr, that perfectly adjusts us to the 
yoke of Christ, and makes all Christian duty 
easy. The latter fact is clearly established by the 
Word of Truth, and the testimony of all who 
have "perfected holiness in the fear of God." 

Glory to the God of all Grace! when raised into 

this purer atmosphere, this holy mount of "full 

ssurance v we no longer view the sermons on the 



THE YOKE MADE EASY. 119 

mount and the sublime precepts of the Epistles 
as a standard to be admired, but never realized: 
but as lines along which the soul moves with the 
utmost ease and extatic delight. 

To deny the higher plain of Christian experi- 
ence, is, therefore, to contradict Christ's represen- 
tation of His service, and impeach the wisdom 
and goodness of Cod. To acknowledge and em- 
brace it, is to vindicate the highest and purest 
precepts of the Lord, and magnify His super- 
abounding grace, that fulfills them all in us, to 
the praise of His glory. 

"Of times have poets sung of rest, 

Sweet rest and peace in heaven. 
Must souls forever toil below? 

Is there no promise given? 
Can it be possible that Christ 

Can only do a part. 
Forgive the past, but still leave sin 

And weights withiu the heart? 

"No; Jesus said 'twas finished, 

When He was crucified, 
The work was all completed, 

For which lie lived and died. 
He came to save the sinner 

From guilt and all his sin, 
And gives a Canaan rest, if we, 

Believers enter in. 

"The yoke of Chist is all delight 
Not heavy tasks for us — 



120 THE YOKE MADE EASY. 

Imposed by Christ to weigh us down, 
He did not mean it thus, 

But we must give ourselves all up, 
To let Him live our lives; 
And crush out self within our hearts, 
Till it no more survives." 

We'll find His yoke is liberty, 

When all the heart is pure, 
When we, the second grace shall see, 

And know the double cure. 
O, glorious fountain! Precious blood! 

It makes me white as snow. 
His yoke is sweet; His burthen love; 

A heaven here below. 




CHAPTER VII. 

THE SECOND WORK OF GRACE, TAUGHT BY 
THOSE SCRIPTURES THAT ENJOIN 
THE BELIEVER'S CONSE- 
CRATION. 

#/^E HAVE already referred to the words of 
IPL Christ in Mark 9: 49, where He assured 
His disciples that, in order to their separation 
from the offensive nature, with which they were 
yet indwelt, "every one" of them must be "salted 
with fire," as a "sacrifice" to God. This offering 
of themselves was made on the day of Pentecost, 
and how wonderfully they were all ^transformed 
by the renewing of their minds." 

Following the example of the great Teacher, 

Paul writes as follows to the Church at Rome: 

"Yield yourselves unto God, as those thai are alive 

from the dead, and your members as instruments 

of righteousness unto God." 6: 13. 

Here we learn, that this presentation to the 
Lord, is enjoined upon such as "are alive from the 
dead." Like the Ephesians they, had been quick- 
ened. 



132 A LIVING SACRIFICE. 

Tn ) idea of a definite offering, of self to God, 
is more clearly marked in the Emphatic Diaglot, 
J. McXiglit. and Conybear and Howson. The first 
two render it. "Present yourselves to God" The 
latter. "Give yourselves to GoL as having been 
raised from the dead/' 

The reasoning is. that God. having raised us 
to spiritual life, we should now make a solemn 
offering of ourselves to Him. 

Now read Romans 6: 19. I will give it accord- 
ing to the Emphatic Diaglot: 

\l speak humanly, because of the weakness of 
your flesh:) for as you presented your members 
enslaved to impurity, so now present //our member* 
binnl t> rightei\tm?<< for sa,rwtl$,oaiiotb. 

This rendering makes the offering already 
past, apply t ) the presentation of themselves be- 
fore God. for pardon, for then they were "enslaved 
to impurity and initfuity." "60 now present your 
members, bound to righteousness." Having en- 
tered the kingdom of Christ, they were bound by 
the obligations of His righteous laws. 

Tiie object of this solemn consecration is. "for 
«a notification" or. as in the common version, "unto 
holiness" Whatever latitude may be allowed this 
s jripture, one thing is clear, i. <?., the Apostle en- 
joined upon his Roman brethren, the duty of mak- 
ing a sa -rificial offering of themselves to God. 
wn >reby tli^y were to bB3om3 san stified or holy. 
Thfc preposition rendered "unto" and "for" is eis, 
and its full force is into: hence this Christian con- 
se -ration, joined with faith, as taught in 5: 2, in- 



A LIVING SACRIFICE. 123 

ducts into this higher grace, or rather, they are 
the conditions upon which the "Very God of 
peace sanctifies wholly." 

The time specified for this experienc -t is not the 
dying hour, but "JVow" 

Yes now present your members 
"for sanctification? just such invitations are now 
sounded out by those who preach the "fullness of 
the blessings of the Gospel'" 

This text clearly proves that san&tification is 
distinct from, and subsequent to the first offer - 
ing of a soul, dead in sin, for pardon. 

"I beseech you therefore, brethren, by the mar- 
ries of God, that ye present your bodies a living 
sacrifice, holy, acceptable unto God, which is your 
reasonable service. 

"And be not conformed to this world: but be 
ye transformed by the renewing of your mind, 
that ve may prove what is that good, and accepta- 
ble and perfect will of God. 1 '— 12: 1, 2, 

Not sinners, but brethren, are here entreate 1. 
Consider the solemn importance Paul attach' 1 - l i 
this duty; he beseeches them, u by the mercies of 
God:" as if to say the whole scheme of Divine 
mercy largely depends upon the possession o{ this 
grace, by the Church. 

What stronger motive could he have urged? 

"That ye present your bodies a Living sacrifi • i 

;: ' unto Cod." 

No one but he, who has passed through this 
deep heart-searching and flesh-crucifying process, 
can form any idea of the wonderful depth, and 
absolute perfection to which ihi> consecration 



124 A LIVING SACRIFICE. 

must extend, before the end of self is reached. 
When this point is attained, faith mounts up to 
God, touches the atonement, and grasps the prom- 
ise of sanctification. 

In that moment the body of sin dies, and the 
soul sinks into a deep quiesence — a holy reign of 
peace — never before experienced. Here all incli- 
nation to "conform to this world" ends and the tran- 
quil soul finds itself "transformed" into the per- 
fect image of God, and "renewed" in all the mind 
of Christ. Here, too, the soul proves by a con- 
scious personal experience, "what is that good, 
and acceptable, and perfect will of God." 

It is thus clearly rendered, by Conybear and 
Howson: "That, by an unerring test you may dis- 
cern the will of God, even which is that good, 
and acceptable and perfect. 7 ' 

To disbelieve a thing before applying the final 
test of its truthfulness, betrays insincerity. 

O, how many choose to suffer the distraction of 
uncertainty, as to what the "perfect will of God/ 1 
our sanctification is, rather than test the Lord 
and realize within their own hearts "what is the 
greatness of His (saving) power, to us- ward who 
believe. 11 

How perfectly the Apostle describes the full 
salvation of believers. First comes our part, con- 
secration; then follows the transformation of our 
moral nature, the perfect renewal of the spirit, or 
temper of our minds; which can only be wrought 
by the direct power of God; whereby we prove, 



A LIVING SACRIFICE. 125 

that is, we experience the perfect will of God. ac- 
complished in our salvation from all sin. 

The sinner presents himself a dead sacrifice t< \ 
God, and proves His pardoning mercy and quick- 
ening power, The believer presents himself a 
living sacrifice and proves the perfect holiness, 
that the Father has willed to His children. 

Many claim that they made a perfect consecra- 
tion, when seeking pardon, hence have no occa- 
sion for the second. To which I remark, your 
consecration seemed perfect, because it measured 
up to your highest standard or sense of duty. 
But it was imperfect because it did not and could 
not measure up to God's standard of holiness. Here 
it may be asked, Will God receive a consecration 
that is imperfecta Yes, on this principle: "It is 
accepted according to that a man hath, and not 
according to that he hath not." 

Now, that no subject of the "kingdom of dark- 
ness," even under the grace of penitence, can take 
in the Divine standard of holiness, is too obvious 
to need argument. Therefore, it follows, as an 
inevitable conclusion, that in order to consecrate 
oursel ves up to the full extent of God's pure law. 
a second consecration must be made, after illumi- 
n ated by the Spirit of adoption. 

But here arises another question: Can Unite 
man, in this Life, apprehend (unV* standard of 
holiness, that he may yield himself up to its | 
claims? 

Why not, if "God shines into out 



126 A LIVING SACRIFICE. 

give us the light of the knowledge of the glory of 
God in the face of Christ Jesus?' The Holy 
Spirit shines into our hearts, revealing the glory. 
i. e., the holiness of God, (which is the standard 
of onr holiness.) while we look into the face — the 
Gospel — of Christ: "for therein is the righteousness 
of God revealed from faith to faith"— 2 Cor. 4: rt 
and Rom. 1: 17. 

"If we walk in the light as God is in the light," 
will not onr conception of holiness correspond 
with His^ 

Since this second consecration is one of the 
chief stumbling stones in many minds. I wish to 
enlarge a little here, and simplify as much as 
possible. 

Consecration is the adjusting of ourselves t<> 
God's will, hence it can only extend up to the line 
of onr consciousness of the Divine will, or onr 
sense of moral obligation. 

Beginning with the sinner, dead to righteous- 
ness, let us trace the work of grace, in reference 
to consecration, through its stages, to perfec- 
tion. 

If the una wakened sinner, who has not the re- 
motest conception of the magnitude of 
his sin. in the sight of God, were at once 
to consecrate himself to the Lord, he would 
feel some remorse for a number of the most fla- 
grant sins of his past life; and see the necessity of 
correcting his habits in a few particulars. 

Tin's, he thinks, would be an entire yielding 



A LIVING SACRIFICE. 127 

up to God— a perfect consecration — and so it 
would be, measured by his limited range of moral 
obligation. 

But no sooner drawing nigh to God for pardon, 
than light breaks into his mind, revealing much 
more sin, in his past life, and extending his sense 
of duty much farther into the Divine law. Hence, 
a perfect consecration must include more than un- 
der the former standard. 

Still pardon is delayed; and, as he seeks on, 
one additional degree of light succeeds another, 
each increasing his spiritual vision more fully to 
discern the magnitude of past sin, and the extent 
of present obligation. 

The goodness and mercy of God passes before 
his awakened mind, which greatly magnifies his 
sin and aggravates his guilt. Conscience strikes 
terrible blows, and inflicts a thousand stings; it 
sees nothing but the justly provoked wrath of 
God. 

The soul now reaches that degree of illumina- 
tion, whereby he sees that his past lite has been 
all wrong; and if God would condescend to par- 
don him, lie would be under obligations to give 
his whole life to Him in the future, lie shrinks 
from the cross, dreads duty; and some, it is be- 
lieved, turn back from this very threshold o\' the 
kingdom. Most, however, prefer to take their 
lot in the service of God, rather than remain un- 
der their oppressive load of gllilt; Or suffer the 



128 A LIVING SACRIFICE. 

penalty of sin, apprehended by an awakened con- 
science. 

In their distress they yield; the Lord accepts 
and pardons, because their consecration measures 
up to the highest standard that an unregenerate d 
soul can conceive of. 

Now, the ability to consecrate is induced by 
the grace of God, and can never extend beyond 
the conception of the Divine will. In other 
words we can know absolutely nothing of the 
unexplored regions of our will and moral nature; 
nor of the vast extent of moral obligation that lies 
beyond the jyresent range of our vision. 

The new-born soul, sooner or later, feels the 
need of a more perfect consecration, and perfect 
heart purity. This want is often manifest in ear- 
nest prayers that the Lord would "remove every 
thing from the heart that is opposite to Himself ." 

It is just as natural for a convert to 
pray for sa notification, in some form or other, as 
it is for a penitent to pray for pardon. And, un- 
less led to the cleansing stream, the earnest Chris- 
tian continues through life to offer the same peti- 
tion. Now. these prayers certainly arise from a 
true want in the heart, and an assurance that 
they are in the bounds of Divine promise; or 
they 'would soon be abandoned or never offered 
at all. 

Why, then, may I ask, have they not, except- 
ing in rare instances, been realized? 

The answer is this: It can only be received by 



A LIVING SACRIFICE. 129 

faith, and "faith comes by hearing,' 1 and they 
never heard it preached as a definite attainment. 
The one- work theory of the head could not stop 
the out-cry of the heart for purity, nor extinguish 
the many promises that inspired a latent faith in 
its attainment; but it could render them vague 
and indefinite, and thus prevent a direct act of 
faith from appropriating them, in a present, defin- 
ite experience of perfect holiness, or freedom from 
sin. 

Now, the universal longing for purity, in the 
heart of the "quickened," proves that absolute 
conformity to God, has not yet been reached, and 
therefore, the work of consecration must be car- 
ried beyond the point of justification. We have 
seen the life-long result of not having a definite 
goal to aim at, in our subsequent pursuits: how 
let us follow the "more excellent way." 

You remember that the offering of ourselves a 
sacrifice, dead in sin,, was accomplished by having 
in the mind a definite object of pursuit: it was 
by drawing nigh to God for pardon, that conse- 
cration was deepened to the point of acceptance. 
So, let us put up a "mark for the prize" of the 
Christian's "high, calling." He i&"calledunto holi- 
ness" Tell him so. Point directly to the rent veil, 
and the blood of Christ, and at once invite him 
to (rod's altar, that lie may "present his mem; 
for sanctificaUak" And, as in the former conse- 
cration, Light will increase. 

Then, it brought guilt, now it unfolds the 



130 A LIVING SACRIFICE. 

impurity of our nature, and intensifies the purity 
of God's law. Clearer and clearer flashes the 
light into the soul; exposing the deep corruption 
of fallen humanity, and demanding a consecra- 
tion measuring up to the present standard of ho- 
liness. 

Now the soul is passing the ordeal described 
in Heb. 4: 13. As this dissecting and thorough 
searching of our entire moral being is carried on, 
many "creatures" of our depraved nature are 
"manifest" which having been born in us it 
is like death to part with them. O, how the flesh 
shrinks, to lay down, forever, the last vestige of 
self will and reputation. To sign a quit-claim of 
all we have to God. To have the last particle of 
pride put to death. How every manifestation of 
inbred depravity pleads for some life to be spared. 

"We are willing to be bound down and lose all 
liberty, only let us live. 1 ' 

But their cry must not be heard for a moment. 
We must take sides with God against self, and 
show no mercy to those Canaanites. 

We must suffer this probing, and "discern- 
ing of the thoughts and intents of the heart,' 1 this 
searching out of idols, to proceed until the whole 
realm of our moral being, the deepest point in 
our will, is brought under the mirror of Divine 
truth; and within the compass of our conscious- 
ness' just as it lies, "naked and open unto the 
eyes of Him with whom we have to do." 

The same illumination also elevates our stand. 



A LIVING SACRIFICE. 131 

ard of holiness into harmony with the Divi 
standard- And, being- now "in the light as Ph- 
is in the light," toe are prepared to decide on abso- 
lute loijalty to God, or in other words, male a final 
and perfect consecration to Him. 

Now comes the decisive moment. 

"Every creature is manifest/ 1 But shall they 
die? "If any man draw back, my soul shall have 
no pleasure in him/ 1 "But, if we walk in the light 
as He is in the light * the blood 

of Jesus Christ His Son, cleanseth vis from all sin/" 

In speaking of a full apprehension of the pu- 
rity and holiness of God's law, etc., it must not be 
thought that we mean a knowledge and compre- 
hension of all the precepts and doctrines of the 
Bible. Not at all. We simply mean a knowledge 
of how pure and holy God wills us to be in 
heart, and consequently in life. 

This knowledge is imparted to the humble 
soul, by the Holy Spirit in a comparatively short 
time: while the former furnishes plenty of room 
for a lifetime of study, with the best teachers and 
even the aid of the Holy Spirit. 

1 may, as well, in this connection, notice a 
question which so many apologists for sin use: 

"Canattlan be in a sanctified state and not 
obey God in all things? 1 

[reply that a non-performanba of any Bible 
precept, through ignorance, is no evidence of ai 
impure heart; neither is it incompatible with a 
holy life. Hut no man can live in known, willful 



132 A LIVING SACRIFICE. 

disobedience to God, and retain either justifica- 
tion or sanctification. 

The inference these brethren desire to 
draw is this: "Some people profess entire sanctifi- 
cation, as a second work of grace, who are disobe- 
dient to Christ, therefore, there is no such a 
state of grace." Xow. if this deduction has any 
truth the following is equally true: "Some peo- 
ple profess justification who disobey the Lord, 
there is therefore, no such a state of grace as jus- 
tification.*' 

My advice to all who are shielding the flesh 
behind this poor subterfuge is this: If we should 
devote all our energies to discriminate between 
those who are willfully disobedient, and hypo- 
critical in their profession, and those who are true 
and obedient at heart, we could not classify them 
with any degree of certainty; and if we could, it 

raid not effect our case, or any doctrine in the 
Bible. Therefore, we had better "judge nothing 
before the time," 

God will, in due time, separate the chaff from 
the wheat, and the true character of all men will 
be manifest before all. 

I conclude by showing a few points of differ- 
ence between the two consecrations: 

1. The first was a dead offering. The second 
a "living sacrifice." 

*2. The first was offered in darkness. The 
si >nd under the perfect illumination of the Ho- 
ly Spirit. 



A LIVING SACRIFICE, 133. 

3. The first measured up to the highest con- 
ception of duty, attainable in the unregenerated 
mind. The second was according to God's stand- 
ard of holiness. 

4. The object of the sinner's consecration is 
to obtain pardon. That of the believer is "for 
sanctification." 

5. In the penitent's consecration the conscience 
is smitten with guilt, because of the evil of his 
doings. In the believer's consecration there is no 
condemnation, but the heart is pained at the dis- 
covery of inbred depravity. 

6. The first is an unconditional surrender, 
without a knowledge of the extent of the King's 
laws. The second is a perfect consecration, in the 
full knowledge of the purity of His law, and a 
fervent desire to be conformed thereto. 

7. The sinner's surrender is usually the result 
of having been arrested by the law, and is, with 
reluctance and fear that God will give him some- 
thing to do. The believer s consecration is cheer- 
fully made, with the express purpose that he may 
be able to do something for God. 

Here again I appeal to the blessed Bible, and 
receive clear evidence of the second work of 
grace. The language in Romans 6 and 12 is deriv- 
ed from the legal offerings; the idea of growth, 
or any prolonged process does not enter into the 
figure of our sanctification. It is just come and 
lay your all upon God's altar: and the instant you 
"touch the altar, you are made holy." 



134 



A LIVING SACRIFICE. 



This sacrifice the Apostle urges his brethren 
to make "now" and points to sanctificatioii as the 
result in 6: 19 and a "transformation,' 1 and "re- 
newal," in 12: 1, 2. How, then, can we avoid des- 
ignating it as a second moral change, or second 
work and degree of grace? 

I beseech you. therefore, brother, by the mer- 
cies of God. answer now. before Him, who is yet 
our Savior. Have you, since adopted into the 
brotherhood of saints, made this definite, whole 
offering of yourself to the Lord; and thus proved 
by your own perfection, the "perfect will of Godf 
If not, you have not yet complied with the great- 
est desire of our loving Savior, unless you can 
prove that He has changed the plan of salvation 
since Paul wrote to his brethren at Rome. 

I am Thine, blessed Jesus, washed in Thy blood; 

Salted with lire— a sweet sacrifice to God. 

On Thy altar I feast with angels above, 

While life is consumed in the flames of pure love. 



CHAPTER VIII. 

THE SECOND WORK IS ESTABLISHED BY THE 
FACT THAT JUSTIFICATION INDUCTS INTO 
A DUAL STATE, I. E„ GRACE OR THE 
SPIRIT, AND OUR FALLEN NATURE; 
AND TPIE BIBLE TEACHES 
THE SUBSEQL T ENT DE- 
STRUCTION OF THE 
LATTER. 

fO MY mind, there is nothing more clearly 
taught in the Divine Word, than the follow- 
ing facts: 

1. " Regeneration plants in us a new and Divine 
nature^ 

2. Entire sanctification destroys and remove* 
the old nature; and 

3. From these two facts, it necessarily follows, 
that, during the interval between the accomplish- 
ment of those two changes, man is a subject of 
two opposite moral elements. He has in him both 
a good and a bad nature. 

He is not a subject of two kingdoms; for the 
indwelling evil is merely a subjugated foe. H* 



136 THE DUAL STATE— ITS END. 

is. however, a subject of two laws: both emanating 
from God. and each having its respective juris- 
diction. 

In these facts lie the main philosophy of the 
two distinct degrees of salvation. As soon as the 
first two facts, above stated, were presented to my 

mind. I knew from experience, and the whole 
tenor of the Bible, that they were true. The 
twilight of vagueism. then gave way to the 
effulgent beauty of definite degrees, in the Divine 
plan. Reason, at once dropped the one-work 
theory, and cheerfully bowed to the two-fold sal- 
vation of the Bible; being perfectly awed and 
delighted with its superior grandeur. 

It must be apparent to all, that, if regeneration 
purifies absolutely, then perfect purity is essen- 
tial to the regenerated state: and as nothing can 
exist in the absence of that which is essential to 
its existence, regeneration does not exist wheiv 
perfect purity is not found: hence, every person 
must be perfectly pure, or entirely graceless. 
This position. I am quite sure, none are willing 
to assume, then it follows that the premises is 
false. 

The Bible does teach the simultaneous exist- 
ence of sonship and carnality: hence, the grace 
that inducts into the Divine family does not 
• >mplete our purification. The Bible also teaches 
a state of perfect freedom from in-dwelling evil: 
hence, an advance, or second state of grace. 



THE DUAL STATE — ITS END. 16 k 

The dual state is well photographed in the 7th 
chapter of Romans. 

Many are undecided as to the meaning of this 
chapter. Some claim that it is descriptive of 
Paul's best attainment in life; and thus seek to 
extenuate sin in themselves. Others go to the 
opposite extreme, and apply it to the awakened 
sinner. 

The first position is drawn from Paul's person- 
ification of himself in the present tense. But we 
find, in verse 7 to 13, that he began to personate 
himself in the past tense; and when, in verse 14. 
he changes to the form of the present, he contin- 
ues the same subject; hence, he doubtless still 
alludes to the past, 

Long after the Apostle professed to be "cruci- 
fied" "free from sin" and "perfect" he thus ad- 
dresses Timothy: "This is a faithful saying 
that Christ Jesus came into the world to save sin- 
ners, of whom I am chief.— 1 Tim. 1: 15. 

This, like the above instance, is not to be un- 
derstood as representing Paul's present condition. 
but as expressive of his intense humility. It is 
the language of a grateful sinner, low saved by 
Divine grace. 

•'But I am carnal sold under sin, for that 1 do 
I allow not," etc.— 14, 15. 

"Jam" that is, my in-born nature,is corrupt. 
and while it lived, had to be kept under the "law 
of sin." We are not to suppose an utter inabili- 
ty to do good and serve God, from the above Ian- 



138 THE DIAL STATE — ITS END. 

guage, but that implanted grace is much hinder- 
ed by in-dwelling (carnality; and that this inner 
foe. sometimes, through our weakness causes 
us to do that which our new-born, loyal nature "al- 
lows not/ and actually "hates/ 1 This is the com- 
mon experience of unsanctified babes in Christ. 

Relying upon the guidance of the Holy Spirit, 
I am led to a very clear and decided conclusion, 
that the duel state of a young believer in Christ 
is here portrayed. 

Bear in mind that absolute freedom from sin 
is the subject of this epistle. 

In the fifth chapter the Apostle sets forth the 
superabundance of saving grace, overall sin, and 
the two successive salvations. In the sixth chap- 
ter, he argues the inconsistency of continuing in 
sin. since grace provides for our death to, and 
consequent freedom from sin: he, therefore, ad- 
monishes them to "reckon themselves dead indeed 
to sin." that is. now appropriately faith, the per- 
fect "salvation that is in Christ Jesus.** 

Continuing the same theme, in the seventh 
chapter, the Apostle illustrates the extent of the 
law by the marriage obligation. As the latter 
terminates in the death of the companion, so to- 
tal emancipation from the law, is only effected by 
< lea th to sin. 

Sin and the law are married; the existance of 
the one is the occasion of the other. "The la>r 
wa$ added because of sin"" " Was made for evil do- 
ers;" hence retains its hold upon the believer, un- 



THE DUAL STATE— ITS END. 139 

til all evil is blotted out of the soul by the blood of 
Christ, 

"Now, the end of the comma ndnient daw is 
charity out of a pure heart.' 1 — Tim. 1: 5. 

A pure heart is one where only charity (love) 
dwells; hence all subject to love, which is tile law 
*ot the Spirit of Life in Christ J&feus." 

But "charity out of a pure heart. " implies 
such, a thing- as charity out of a heart not yet 
pure; hence' not entirely free from the Haw of 
sin and death f so called, because it is inseparable 
from sin, and only works death. 

Now, these two moral natures with their re- 
spective laws. Paul holds up, as a mirror, in the 
seventh of Romans, that his brethren rtiiglit s 
the duel, or conflicting state of their hearts: and 
then carries their minds forward to deliver- 
ance "through Jesus Christ our Lord." vei\ &5 
and confirms the blessed truth by his own experi- 
ence. "Fbi-," says he, "the taw of the Spirit of 
life in Christ Jesus hath made me free from the / 
of sin and death." 8: 2. 

With him the dual stkte was ended: being 
wholly brought under the one law of love. 

I submit the following reasons for believing 
that a converted person is here described: 

While the sinner is wholly (tnderthe 
mind wllidh is not snl).ject to the law of Gr6d, v 
tlie Apostle here delineates one, the ik law of who$< 
mind* is, not only loyal to, but "delights in" and 
actually 'Verves the laWof G >d." - , - ) - 25. 



140 THE DUAL STATE — ITS END. 

2. Two opposite natures are here attributed to 
the same person. This is the experience of every 
merely justified believer. 

3. The chapter personates one, who w r as a sub- 
ject of two laws. The one came with transmitted 
sin, the other must, therefore, have been written 
in the mind by implanted grace, hence, he was a 
child of grace. 

4. The sin or evil described in this chapter is 
confined to the "fleshy — 18. It is used interchang- 
ably with the u carnal mind."— 8: 4—8. "Fleshy 
mind."— -Col. 2: 18. These and other scriptures, 
show clearly that the "flesh" in this connection, 
does not mean our physical nature, in contradis- 
tinction to our spiritual; but our corrupt, fallen 
nature, as opposite to our new nature, in- wrought 
by Divine grace. 

This is a parallel case with the Galatians, who 
were all the "children of God," and possessed the 
Divine Spirit, yet the flesh, (this same fallen na- 
ture), "lusted against the Spirit, 1 ' — 5: 17. 

The wretchedness depicted in Romans 7, is not 
that of an awakened penitent There is no ex- 
pression of guilt, no out-cry for pardon, which is 
the repenting sinner's constant plea. Even in the 
short-comings confessed, justification is contend- 
ed for, on the ground that it is "not I but sin that 
dwelleth in me." 

Now, this is not the way the convicted sin- 
ner talks to God; his bitter experience and hum- 
ble confession is: "/ have sinned,&nd done this 



THE DUAL STATE — ITS END. 141 

evil in thy sight;" yea, "I have sinned against 
heaven* 

When a soul becomes a subject of Christ's 
kingdom, this inherited "body of death" is ignored 
and even lothed. The affections, and desires 
fully consent to the Divine law, and though the 
heart is pained, and filled with shame at the 
stirrings of in-dwelling evil, guilt is not necessa- 
rily implied; because the new born soul is not in 
sympathy with this sin-ward nature, nor yet 
responsible for its presence, until light reveals the 
duty, and privilege of its extirpation. 

6. The sin deplored in this chapter, does not 
relate to transgressions of the Divine law. which, 
like dark specters, throng the memory of the 
awakened sinner. But it is sin in the singular: 
an indivisible "body" a real moral and spiritual 
entity, which exists back of all its works. It 
does not consist in sinful acts, but is the root, and 
source of all sinful acts. 

It is the sin that sins. 11 dwells in men, carries 
on an extensive business in the world, lias many 
signs up in the unsanctified church; employs 
numerous servants, and pays them frages. Rom. 
7: 17. John S: 84. Horn. 6: 16, 23. 

This sin is not comprised in the bundle that 
pye$s the heart of the penitent. We can't repent 

of, nor receive pardon for that, that we arc not 

responsible i'or. It is only after the thick cloud of 
our sin, is removed by Divine acquittal, thai the 



142 THE DUAL STATE — ITS END. 

eye of our consciousness can discern this deep 
seated, foe of the soul. 

• Hence, it is clear, that the picture in Rom. 7th, 

is that of a justified Christian, whose eyes are 

fully opened to his need of perfect heart purity. 

Weary of the conflict within; he accepts the 

pains of crucifixion. 

"O wretched man that I am! who shall deliver 
me from the body of this death-" 

If, therefore, any think this picture too dark 
for a real justified believer; please remember that 
Paul is describing the duality, and not any of the 
blessings of this primary grace: the fact and vir- 
ulence of in-dwelling sin, and not the blessedness 
of implanted grace. Since the simple object for 
which he longed to come unto them, and for 
which he wrote, was to convict them of the u Spir- 
itual gift" they needed, i <?., "the righteousness of 
God," it was necessary that he lead their minds 
from the joy of pardon, to the wretchedness, 
occasioned by the offensive "body of death. 1 ' In 
fact, the picture supposes the subject under a 
vivid, and painful consciousness of this foul 
enemy; yea, in the very throes of his expiration; 
I appeal to any man that has ever passed through 
the pains of this death struggle, "The swelling of 
Jordan," that lies between the 7th and 8th of 
Romans, if this picture is overdrawn. Having 
led their minds on to this crisis, he praclaims 
help near. 

"I thank God through Christ Jesus." There- 



THE DUAL STATE — ITS END. 143 

fore by faith, "reckon yourselves dead indeed unto > 
sin. 7 '— 6; 11. For "our old man must be crucmed^ 
the u body of sin destroyed," not pardoned but 
destroyed. Thus Paul also admonished the 
Ephesian Christians, to "put off concerning the 
former conversation the old man, which is corrupt 
according to the deceitful lusts." — Eph. 4: 22. 

After declaring his absolute freedom from 
this body of sin, and its accompanying law, the 
Apostle continues the same subject in the 8tli 
chapter, calling the two opposites, the "body." or 
"carnal mind," and the Spirit, 

"And if Christ be in you (if according to the 
promise made to the Church, Christ and the 
Father have come and taken their abode in you). 
the body is dead, because of sin." ver. 10. That 
is, it is "dead in reference to sin; the members of 
your body no more perform the work of sin, that 
the body of a dead man does the functions of 
natural life." 

Here is an utter end of the civil war in the 
believer's heart; for if one of two contending 
parties is slain, the fight must cease. 1 [ere begins 
an entirely new state of existence, altogether un- 
known in the dual state of mere justification. 

Again, "If the Spirit of Ilim thai raised up 
Jesus from the dead, dwell in you; He 1 hat raised 
up Christ from the dead, shall also Quicken your 
mortal bodies, by His Spirit that dwelleth in 
you." ver. 11. This language is <|iiite commonly 



144 THE DUAL STATE — ITS END. 

applied to the resurrection; but it undoubtedly 

refers to the work that God does in us after 
receiving His Spirit of adoption. How could 
this quickening, or making alive refer to the res- 
urrection, since it is done by the Spirit of God 
dwelling in us? Does the Divine Spirit dwell in 
our dead bodies in the grave in order to resurrect 
us therefrom' 

Let us hear James McRnight's translation and 
paraphrase. 

"For if the Spirit of Him toko raised up Jesus 
from the dead, abide in you. by his influence. He 
who raised up Christ from the dead, will make 
even your dead bodies. — ver. 10, your animal pas- 
sions, together with the members of your mortol 

lies alive, that is subservient to the spiritual 
life, through His Spirit who dwelleth in you." 

This learned and pious Presbyterian Divine, 
was no professional advocate of the second 
grace; yet in faithfully following the Word, he, 
a> well as the common version, emphatically 
teaches the second work. First* the reception of 
the Spirit of adoption. Second, our death to sin. 
and quickening of all our powers for God's 
service. For to be "dead to the world," is to be 
"alive unto God/' and "made perfect to do His 
wilI."*-Heb. 13: ?1. 

Let us follow the Apostle one step farther: 
"For if ye live after the flesh, ye shall die: but if 
ye through the Spirit do mortify the deeds of the 
body, ye shall live."— ver. 13. 



THE DUAL STATE— ITS END. [45 

This is a clear key to the whole subject; heiv 
termmates the dual state, and all internal trif™ 
The Emphatic renders it thus. "For if you live- 
according to the flesh, you are about to die; but 
f, by the Spirit you put to death the deeds 
he body you shall live." Other versions have 
put to death" instead of "mortify." Observ 
that in this chapter, the Apostle applied to hi> 
brethren at Rome the mixed state he character- 
ized m the preceding; hence, we know where it 
belongs, namely, to justified Christians, for such 
lie addressed. 

They had spiritual life, for they were in dan- 
ger of dymg i.e., backsliding. Yet there was 
that sin which must be '-put to death" 
as a condition to healthy, spiritual life. The idea 
is here conveyed that fallen nature and implant- 
ed grace are antagonistic to each other, and will 
not be likely to dwell together very long And 
unless we, by the power of God's Spirit (in -,' 
measure already received in regeneration), and by 
faith 111 Christ, our deliverer, put todeath this 
body of sin, we are in imminent danger of fall- 
ing by its subtlety. "Therefore," says the 

Apostle, "I long, to see you, that I may imparl un- 
to you some spiritual gift to the end ye ma, h 
tab}ished"—l: 11. 

How was lie 1o impart thai gift? 

The verses following show thai it wm ))V 

preaohingtothemthe "Gospel whirl, is thepow- 

erof God unto salvation to all thai believe" t 



THE DUAL STATE— ITS END. 

"therein is the righteousness of God revealed 

b faith to ^/vintoi faith/— 16. 17. 

S •■). the spiritual gift that wa- to establish 
them is the real "righteousness of God^ tran>- 
!■ litter! to them, in a second degree of faith. See 
1 Cor. 1: 80. 5 Cor. 5:2ft, Heb. 12:10. 

"'And I am sure that when I come unto you. I 
will come in the fij&lmss of the blessing of the 
Gospel of Christ.'*— 15: 29. 

"Now to Him that is of power to establish you 
according to mv Gospel and the preaching of Je- 
sus."— 16: 26. 

The establishing gift that Paul longed to come 

and impart to these brethren is the crowning 

"blessing of the (rospel/'and is in-wroughtby! the 

power of God. through the "preaching of Jesus 

I hrist." our perfect Savior. And. having been 

preceded by justification, it is a second grace. It 

is the "also" grace; after justification "wherein we 

stand."'"— 5: 1. ft 

"Now the God of hope fill you with all 

and peace in believing, that ye may abound in 
hope through the power of the Holy Ghost." 

—15: 18. 

To be filled with all joy excludes inward trou- 
ble: all peace is an end of all internal war. the to- 
tal death of inbred sin. 

The Apostle then confesses that he is "pel sna- 
rled of you brethren, that ye also are full of gpod- 
ss, r etc., /. e.. I do not look upon you as uncon- 
verted or back-slidden. "Nevertheless, I have 
written the more boldly unto you in some sort, as 
putting you in mind, because of the grace that is 



THE DUAL STATE— ITS END. 147 

given me of God, that I should be the minister of 
Jesus Christ, to the Gentiles, ministering the 
Gospel of God, that the offering up of the Gentile- 
might be acceptable, being sanctified by the Holy 
Ghost."— 15, 16. 

Here Paul declared it his sp33ial calling to la- 
bor for the sanctification of the Gentiles, and not 
being able to come, at once, to lead this Church in- 
to this great ^blessing of the Gospel," he "boldly" 
lifts up the standard in his Epistle,assuring them 
that they need not always suffer the bitter con- 
flict between good and evil in their hearts; but 
that Christ was able to deliver tlrmi from the 
"body of death," and u stablish their hearts un- 
blamable in holiness before God," make them 
"free from sin," clothe them in His own righte- 
ousness, and "fill them with all jo// drid peace in be- 
Heviiig? Yes, all this glory on the simple condi- 
tions of presenting yourself a 'living* sacrifice to 
God," and then "believing." 

What an important work of grace and glori- 
ous rest of soul is here ottered to the Christians 
at Rome: Not of works, but a "spiritual gift." 
Not include:! in, nor developed from justifying 
grace, but an "also^oi supplemental grace. Nol 
a transitory blessing, but that paramount ••bless- 
ing of the Gospel/' which "established us in 
Christ Jesus/ 1 and ^wherein we stand" t'ore\ 
Not through self culture, but by the power of 
God through the Holy Ghost. 



148 THE DUAL STATE — ITS END. 

It was not to be obtained by gradual growth, 
but by faith, therefore instantaneous. 

Dear reader, you may have the same gift of 
God's righteousness, on the same conditions. 

THE CORINTHIANS. 

What ever may be said of the defects of this 
Church, it cannot be disputed that Paul recog- 
nized them as Christians. "And many of the Cor- 
inthians hearing, believed and were baptized." - 
Acts 18: 8. 

They are addressed as the "Church of God." 
as "brethren," u are in Christ Jesus."—! Cor. 1; 30; 
u ye believed." — 3: 5; "ye are God's husbandry—ye 
are God's building."3; 9; "ye are Christ's."— 3: 23. 

They are declared to be "babes in Christ/' 
and yet they had carnality. 

"And I, brethren, could not speak unto you as 
unto spiritual, but as unto carnal, even as unto 
babes in Christ. I have fed you with milk, and 
not with meat; for hitherto ye were not able to 
bear it, neither yet now are ye able, for ye are 
yet carnal and walk as men." — 3: 1—3. 

We are apt to exaggerate both the virtues and 
defects of past ages, and to the casual reader the 
above characterization looks very dark, but after 
all, it is no more than a childish preference for 
preachers, such as we see agitated among the old 
and young babes of the Churches of to-day; and 
which indicates now, as well as then, that breth- 
ren have not yet gone on to perfection; or become 
sanctified from inbred carnality. 



THE DUAL STATE --ITS END. 149 

To say the Corinthians had never been con 
verted, were a contradiction of the word. 

To say they had back-slidden, it were necessa- 
ry to change the Apostle's word thus: "were the 
Church of God," "were in Christ," "were God's 
husbandry," " were Christ's," u were babes," etc.; to 
suit the above theory Paul should have said: 
u ye have become carnal." But his language is. 
"For hitherto ye were not able to bear ft; ye are 
yet carnal"— ye have allowed: inbred carnality to 
remain in yon until the present time. 

To deny that they were in Christ at the time 
of Paul's writing is simply to contradict the 
Apostle. To say they were not carnal at th e 
same time is equally impeaching the inspired 
Record. 

Whatever was the condition of the Corinthi- 
ans, it cannot be disputed that the Apostle recog- 
nized two opposite natures in the same persons. 
The cotaneous existence of sonshipand carnality. 

I challenge the skill of man to construe these 
Scriptures so as to avoid their testimony to the 
duel state. "I, brethren, could not speak 
unto yon as unto spiritual, but as unto carnal. 
even as unto babes in Christ." 

I appeal to any candid reader if this Language 
does not clearly indicate that, in the apostolic 
time, they expected newly converted believers to 
be indwelt by a carnal nature which regenera- 
tion had not removed. Babes in Christ, yet car- 
nal. 



150 THE DUAL STATE— ITS END. 

I also appeal to tlie fact that they were expect- 
ed e'er long to be delivered from this inbred foe. its 
presence is spoken of as peculiar, only to babes, or 
quite young converts, who had not had time to 
discover the deeper want, and appropriate the all 
cleansing blood of Christ. 

Jesus said. "Except a man become converted 
and become as a little child, he shall in no case 
enter into the kingdom/' 

Conversion, then, inducts us into the condition 
of a small child: that is. perfectly innocent — free- 
ly justified. 

But. do we not all teach that, if an infant dies. 
Christ, through His atonement, removes the Adam- 
it- taint, that, we see manifest almost from 
the dawn of its existance? And. if we are like 
children, when converted, do we not, as well as 
they, need to be purified, before we are fit for 
heaven? And, being able to comply with con- 
ditions, is it not reasonable that God make this 
part of our salvation conditional, as well as par- 
don? But the conditions of salvation are con- 
fined to this probationary state, hence it must l.v 
in this life. 

Again, since the same moral qualifications 
are essential to glorify God in heaven or 
earth, would not the Lord purify us as soon as 
possible, after becoming His little children? 

Therefore, it is, that Paul reproves the Corin- 
thians for having continued so long in the babe 



THE DUAL STAT?: — LTS KND. 151 

state— u yet carnal.'" u And this also we wish even 

your perfection. — 13: 9. 

Oh, how solicitous for the perfecting of these 

carnal babes! 

"finally, brethren, farewell. Be perfect; be of 
good comfort; be of one mind; live in peace; and 
the God of love and peace shall be with y6u. r 
13: 11. 

But what is the higher gra is s ) tenderly link- 
ed upon these members of God's households 

"Having, therefore, these promises, dearly be- 
loved, let us cleanse ourselves from all ftlthi- 
ness of the flesh and Spirit, perfecting holiness 
in the fear of God."— 7: 1. 

So it was not perfect maturity, but perfect pu- 
rity or holiness they needed. 

These "dearly beloved brethren," being al- 
ready "in Christ," this language emphatically 
teaches a second work. 

Paul also stops the mouths of such ;i> 
would say that the above injunction was 6bcas- 
ionecl by a partially backslidden state. "For 
though I made you sorry with a letter, I do d 
repent," for "ye sorrowed to tepentahce." "For 
behold this self same thing, that ye sorrowe 1 af- 
ter a Godly sort, what carefulness it wrought in 
you; yea, what clearing of yourselves] yea, what 
indignation; yea,, what fear; yea, what vehement 
desire; yea, what zeal; yea, what revenge! In all 
thing? ye have <i})})rove<l yourselves clear in thia 
matter."— i: 8 11. 

Theyliad purged Ou1 corruption: repented of 



I 



THK DUAL STATE— ITS 

all irregular:* Bt re God: 

which is I iut from which peif 

holin sfficanl ' >h. no! Paul waa 

- - d upon - v h un- 

fruitful branches - away, and only 

_ - them that are in Christ and be i ing fruit. 

"T. ith. 

t 1 in all Jilige 

— v : 7. 

So h need not theii first w -r. but 

"h:v ess by faith into this grace," of perfect 

- My. 

The command in 7: 1 contains within itself in- 

tis] atable - - : :~ - of salvation: 

for nothing can be perfected until it exists I 

talk : perfe ting the holiness : stsinpei would 

il o£ They were, then Christians 

injnstifi atkm; already "abounding in - - : ." et 

and u yet ca needed tc U the 

"fountain : i sin anduncleai u -— He 

they could leanaed from all filthinesvs of the 

flesh Ufimakee of the 

nature: of all transniitt- inborn 

3viL 
- they were already "babes in Christ 

_ unrighte > -niained but the sin wh 

: Lb in > at the dawn 

<>f our -nee: and from which he L to be 

•cached "whiter tha:: go ' Hei 

**li> — inn< amah Dual- 

ty endf are all of a piece — absolut 

Les-s of he: - al and nat 



THE DUAL STATE — ITS END. 153 

The hostile camps of the heart are dispersed 
forever, and the olive branch of peace extends its 
sweet and eternal reign of perfect love in all the 
realms of the soul. 

Truly this second grace k 'is heaven's border 
land." Oh, that all the Lord's children would 

"Come to this valley of blessing so sweet!" 

Are you not weary of wandering about in this 
"great and terrible wilderness/' O, ' c be not sloth- 
ful, but followers of them who through faith 
and patience inherit the promise/'— Heb.6: 12. 

Now, Let your Joshua bring you in. 
Cast but your foe; the inbred sin; 

The dual state remove. 
The purchase of of His death divide, 
And give you with the sanctified 

The Eden reign of love. 

THE GAL ATI A XS. 

When Paul wrote to these brethren, he rep- 
resented them as also suffering these two con- 
traries in the heart. 

Some suppose the Galatians had all apostatised 
from Christ 

Let us see how that was: 

They are recognized by the Apostle. as the 
"Churches of (Jalatia.^ Upon tliem lie invoke* 
"grace and peacefrom Gtod, and the Lord Jesus 
Christ." 

True, Paul says. "I marvel that ye are so 8QOH 
removed from 1 1 ini that called yon into the grace 



154: THE DIAL STATE — ITS END. 

of Christ, unto another gospel which is not an 
other; but there be some that trouble you and 
would pervert the Gospel of Christ." — 1 : 6, 7. Cer- 
tain Judaizing teachers, had endeavored, with 
vsome degree of success, to alienate them from 
Paul, by whom they had been called unto the 
grace of Christ- 

"Oli, foolish Galatiaiis, who hath bewitched 
you, that you should not obey the truth, before 
whose eyes Jesus Christ hath been evidently set 
forth, crucified amon^ you' This, only w^oulcl I 
learn of you. Received ye the Spirit by the 
works of the law, or by the hearing of faith? Are 
ye so foolish? having begun in the Spirit, are ye 
now made perfect by the flesh?"— 8: 1—3. 

This does not prove that they had back-slid- 
den, but that they were foolish enough to seek 
perfection through the ^fiesk" or ''works of the 
law/ 1 and not by faith only. The same folly at- 
taches to thousands of the present time. 

Th a ab.jveshows that they had received the 
Spirit as the beginning of their spiritual life, 
but were, subsequently, to be made perfect. This 
exhibits a second degree of grace. 

But did not Paul say, "I travail in birth for 
you, until Christ be formed in you again?" No, 
he did not say that: but he did say: "My little 
children of whom I travail in birth again until 
Christ be formed in i/ou^—i: 19. He labored 
for their conversion,and now he travails in 
solicitude for their perfection. 

He travailed thus for the Romans. — 1: 11—17: 



THE DUAL STATE— ITS END. 155 

the Corinthians.— 2 Cor. 1; 15, 13: 9, 11; the Thes- 
salonians — 1 Thes. 3: 10-13. Yea, for all.— Col, 
1:28, 29. 

Doubtless, his anxiety for their perfection was 
intensified by their weakness, and susceptibility 
to go astray. 

The fifth chapter is inadvertently thought to 

represent the Galatians as having fallen. 

"Stand fast therefore, in the liberty wherewith 
Christ has made us free, and be not entangled again 
with the yoke of bondage. Behold, I, Paul, say 
unto you that if ye be circumcised Christ shall 
profit you nothing. For I testify again to every 
man that is circumcised, that he is a debtor to do 
the whole law. Christ is become of no effect unto 
you, whosoever of you are justified by the law: 
ye are fallen from grace."— 1 — 4. 

*Tf ye be;" there is no evidence here that any 
had, but should you receive and depend upon cir- 
cumcision, as the greund of your acceptance with 
God — you remove your faith from Christ, andcon- 
sequently, He will profit you nothing. 

The condition upon which they were to have 
fallen from grace, was that they "were justified 
by the law," which, the Apostle declares* an 
impossibility, -2: 16, and 3: 11. He evidently 
meant If any of you attempt to be justified In 
the law. 

(buld lie have commanded them to "stand 
fast in Hie liberty wherewith Thrist hath made us 
free, and be not entangled again in the yoke of 
bondage, " if they had already fallen; and become 

entangled? 



156 THE DUAL STATE— ITS EXI). 

Woiild Paul have said, "I have confidence in 
you," etc., — ver 10, if they had returned to 
sin? 

All through this Epistle Paul calls them his 
brethren, and he declares them u all the children 
of God by faith in Christ Jesus: —3: 26. This is 
conclusive. Now read 5: 17—24. 

"For the flesh lusteth (wars) against the Spirit, 
and the Spirit against the flesh; and these are 
contrary the one to the other; so that ye can not 
do the things that ye would." — ver. 17. 

In this verse we have positive proof, that 
they were the Lord's; for they had His Spirit: but 
with it they also had the flesh, or carnal nature, 
which was directly opposite to the Spirit of God 
in them. 

In verses 19 — 21 we are told what the products 
of the flesh are, if allowed to bring forth. From 
this catalogue of fruits we can learn — if we will — 
what the Apostle means by the flesh: "hatred* 
variance, ivrath, strife" etc., do not adhere in mat- 
ter, but are clearly the manifestations of moral 
corruption — shoots from the Adamic root. 

Now, this germ of all sin, which remains as a 
conquered foe in the heart, after the Holy Spirit 
is received in adoption, Paul calls the flesh— not 
kreas, literal flesh, see Rom. 14:21 and 1 Cor. 8: 
13; but Sarka, which is an evil temper of mind: 
£3e Col. 2: 18, "fleshy mind'" "carnal" Rom 8: 6, 7. 

"But the fruit of the Spirit is love, joy, peace, 
long-suffer-ing, gentleness, goodness, faith, meek- 



THE DUAL STATE— ITS EXI). 157 

ness, temperance: against such there is no lav, ." 
—12, 28. 

That is, he that is free from sin and filled with 
the Spirit, is wholly under the law of love. 

"And they that are Christ's, (have rendered 
themselves a living sacrifice wholly to God), have 
crucified the flesh, (sarka, the root of allsin), with 
the affections and lusts."— 24. 

Here, as in the preceding cases, we are brought 
again to the end of the dual state. 

The crucifixion of the flesh, with the affections 
a nd lusts, can only mean the utter destruction of 
the whole root and off-spring of moral evil in us. 

Crucify does not mean to repress nor grow 
out, but, as a familiar term in that day, it had no 
other meaning but a violent death by the sen- 
tence of the law. In this use it is the painful ex- 
ecution of the sentence of Christ, who has ••con- 
demned sin in the flesh." (sarka its very seed). 

Could language more emphatically teach two 
degrees of salvation? First, the new nature the 
''Spirit 1 ' — received in regeneration. Second', the 
destruction of theold nature tlic"./?Wr or "body 
of sin" in entire sanctification. 

In order to encoturage tli ese brethren to seek 
this absolute res! to the soul, he adds his testimo- 
ny, saying "I am crucified with Christ: nevertlh- 
less I live: yet not I, but Christ liveth in 

me." 2: 20. 

The mixed state and subsequent deliyeranc 

is also taught in 



THE DUAL STATE— ITS END. 
THE EPISTLE OF JAMES. 

This Epistle is addressed to the Jewish Chris - 
tians in general. James calls them his brethren, 
not in the Jewish, but Christian faith. "My 
brethren have not the faith of our Lord Jesus 
Christ, the Lord of glory with respect to persons. 
2: 1. 
Now read 3: 10—14: 

"Out of the same mouth proceedeth blessing 
and cursing. My brethren, these things ought 
not so to be. Doth a fountain send forth at the 
same place sweet water and bitter? Can the fig 
tree, my brethren bear olive berries? so can no 
fountain both yield salt water and fresh. Who 
is a wise man and endued with knowledge 
among you/ Let him show out of a good conver- 
sation, his works with meekness of wisdom. But 
if ye have bitter envying and strife in your 
hearts,glory not. and lie not against the truth." 

Christ says. "A good man out of the good treas- 
ure of his heart bringeth forth that which is good. 
and an evil man out of the evil treasure of his 
heart bringeth forth that which is evil; for out of 
the abundance of the heart the mouth speaketh." 
— Luke 6: 45. 

This being true, the brethren addressed by 
James, must have had both a good and an 
evil treasure in their heart. Of course, this is 
not the normal condition of God's children: for 
"these things ought not so to be.*" "Can the fig 
tree, my brethren, bear olive berries? either a 
vine, fig£.*' This is only a transition state: 



THE DUAL STATE — ITS END. 159 

none should settle down here, but u gb on to per- 
fection." 

But whence come those antipodes; this "prone 
to wander; prone to leave the God / loveV 1 — Read 
3: 15—17. 

iC This wisdom descendeth not from above, but 
is earthly, sensual (natural in the margin), devil- 
ish." That is, do not think your proclivity, or 
inward bent for sinning belongs to the nature 
received in regeneration, but it is the out crop- 
ping of depravity — the "earthl?/" Spirit, or fallen 
"nature? which remains in antagonism to the 
new born u wisdom that is from above, which is 
first pure, then peaceable, gentle," etc., and which, 
Paul says, "delights in the law of trod." 

God be praised, that there is something better 
for us. — Read oil 4: 5—11. "Do yen think that the 
Scriptures saith in vain: the Spirit that dwelleth 
in us, lusteth to envy/' A. host of our most able 
Bible students, confirm the rendering of I Kan 
Alford. "The Spirit that dwelleth in us v desires 
to have us," /. e., "the law of the Spirit of life in 
Christ Jesus," desires to set ns entirely "free trom 
the law of sin and death." Like the Son. Mr 
"delights to do the will of tipd" which ts^ "even 
our sanctificatiqn." lie stixmgly desires to 
sessns wholly, to the exclusion of every opposite 
element. Yea, He would "leaven Ihe whole 
lump" of our moral being into the "riglueonsni — 
of God/ To accomplish this perfect transforma- 
tion of bur nature, "He giveth more graee. v 



160 THE DITAL STATE "ITS KXL). 

This shows that they were already subjects of 
Divine grace, hence, called "brethren" and that 
tht 1 manifestation of an "evil treasure, 1 ' with the 
good in their hearts, was for the want of an 
additional gift of grace. "Wherefore He saith, 
God resisteth the proud, but giveth grace unto 
the humfole."— ver. 6. Alas! how many, in the 
churches, are too proud, and self-willed to receive 
this "second" or "more grace" the crowning 
"blessing of the Gospel. 1 ' 

"Submit yourselves, therefore to God, resist 
the devil and he will flee from you. Draw nigh 
to God, and He will draw nigh to you. Cleanse 
your hands, ye sinners; and purify your hearts, 
ye double minded. Be afflicted, and mourn, and 
weep; let your laughter be turned to mourning, 
and your joy to heaviness. Humble yourselves 
in the sight of the Lord, and he shall lift you up. 
Speak not evil one of an other, brethren. He that 
speaketh evil of his brother, and judgeth his 
brother, speaketh evil of the law and judgeth the 
law." — 7 — 11. 

Notice, they are called both "brethren" and 
"sinners? this seeming paradox, is explained by 
the phrase "double minded." They had received 
the grace of pardon and adoption, and were 
therefore of the household of faith; but had not 
yet attained the grace of purity. Hence, they 
were commanded, not to repent, but to u cleanse 
your hands, and pur ify your hearts" that ye may 
"lift up holy hands, 71 and that the treasure of 



THE DUAL STATE — ITS END. 161 

your hearts, from the abundance of which the 
mouth speaketli, may all be good; for, "If any 
man offend not in word, the same is a perfect 
man."— g: 2. 

To attain this blessed state of unmin^led 
righteousness, there must be a deep humiliation 
before God, an afflicting, and utter destruction of 
the flesh; a "submitting of self," and all our 
interests for time and eternity to the Lord, and 
a wonderful "drawing nigh to God" by faith, and 
"He shall lift you up," i. e., raise you from ttie 
dual or mixed state, to the "high," and "moire 
excellent way," "called the way of holiness." 

Who can deny that James teaches two success- 
ive degrees of grace. 

First, Induction into the brotherhood of the 
saints. 

Second, Purification from inbred sin. 

I conclude this chapter with the 

TESTIMONY OF PETER, 

Writing to the Elect, he commands them to 
"be holy in all manner of conversation, because 
it is written, be ye holy for I am Holy." 1 ret 
1 : 15, 16. 

Doubtless, many to whom he wrote were 
entirely sanctified, but the above command i> 
addressed, more particularly to young converts. 

"Wherefore Laying aside all malice, and 
guilt and hypocricies and envies, and all evil 
Speakings as new horn babtik desire the sincere 



162 THE DUAL STATE — ITS END. 

milk of the Word, that ye may grow thereby; if 
so be ye have tasted that the Lord is gracious/' 
—2: 1 — 3. "Dearly beloved, I beseech you as 
strangers and pilgrims abstain from fleshy lusts, 
which war against the soul." ver. 11. 

These Scriptures cannot, by any fair means be 
reconciled with the Zinzendorf theory of perfect 
purity in regeneration. If this grace saves from 
all in-dwelling sin, the above exhortation, to new 
born babes, to lay aside all malice, etc., would be 
much out of place. Neither could it be said of 
such that the "flesh (carnal nature) histeth 
against the Spirit." 

Christ said, that out of the treasure of the heart 
the mouth speaketh, and good and evil proceeds; 
hence, to "lay aside all malice and guile and evil 
speakings, 77 must be a work of the heart, a purifi- 
cation of the corrupt fountain, from whence 
these evils proceed. And this is an experience 
urged upon "new born babes. 77 — Compare Heb. 
12: 1. 

u Malice, guile, 77 etc., is unrighteousness— sin 
—hence must be cleansed by the blood of Christ, 
This removed, the war in ver. 11 ends. Peter 
does not say that they should grow out of this 
turpitude, but u lay it aside, 77 and u clesire the 
sincere milk of the Word that ye may grow." 
That is, be purified as a condition of growth. 
The persons thus commanded having just been 
born into the family of (red, could not have 
degenerated; hence, the Bible clearly teaches 



THE DUAL STATE — ITS END. 163 

that regeneration, which plants in a new nature, 
should be followed by the cleansing away of our 
old carnal nature, or inbred sin; "And the Bible 
is but the infallible counterpart of that other 
scripture, written upon the tablet of experience." 
Every converted soul is absolutely compelled 4 
admit that there is something yet within, that is 
opposite to love, and that must be kept down, 
lest it bring forth sin. He who denies this, 
betrays reckless presumption, or ignorance, both 
of self and the Bible. We often meet brethren 
who declare that they were fully saved and 
cleansed when pardoned, but when asked if they 
have not an evil nature that must be held in 
subjection, they, almost invariably reply, yes. and 
add. that it is so with everybody, and cannot be 
otherwise in this life. Now, on the first point w. 
receive their testimony, because it is bussed upon 
their experience; but on the second we prefer the 
testimony of the Bible and those wh'> haw tie 
higher experience of absolute purity. Opinio?, 
lias no weight in the scales opposite to positiw 
knowledge. The merely justified., testify to inter- 
nal war. and we believe} it because it accords with 
Scripture. 

The entirely sanctified testify to "all joy and 
pcacef and we believe it because it is equally 
consonant with the Bible, 

'The mixed moral condition of merely ju>tifi." ; 

believers, implies no combination or composition 



164 THE DUAL STATE—ITS END. 

& grace and in-dwelling sin. The spiritual and 
carnal have no fellowship." * 

The true child of God laments the presence of 
This sin- ward tendency in him; his new born loyal 
nature instinctively cries out to God for deliver- 
ance from this "body of death." But. dear 
reader, if you are in the least in sympathy with 
this foe; if you consent to its in-dwelling, rather 
than sacrifice the right hand or eye, yea your 
whole body, and your life to have it destroyed 
and cast out, you offend the most holy God. and 
fall under condemnation. 

O, I tremble for the dear people; God flashes 
the light of full salvation into their hearts, that 
they may walk therein, and glorify Him. "But 
some, when they had heard did provoke ;* k 'to 
whom swear He that they shall not enter into 
His rest." 

May I, kind reader, cherish the hope that you 
will "walk in the light, as He is in the light." and 
-njoy the rich experience that "the blood of 
Jesus Christ His Son cleanseth us from all sin." 

Need I adduce additional Scripture to prove 
that grace ends the dual state in this life: do we 
not read that we are "renewed in knowledge 
after the image of Him that created us:" 
"Changed from glory to glory, into the same 
image (of the Loid), as by the Spirit of the Lord?" 
CoJL 3; 10, 2 Cor. 3: lb. Are there any such 



* J. A. Wood. 



THE DUAL STATE — ITS END. 165 

explosive elements in God that must be held in 
restraint? Nay: "God is love" and "herein is our 
love made perfect, that we may have boldness in 
the day of judgment; for as He is, so are we in 
this ivorldr 1 John 4: 16, 17. 

This consciousness of absolute freedom from 
in-dwelling evil, is just as distinct from that of 
the first, or dual state of grace, as the brilliant 
noon-day sun differs from the faint light of a 
taper. 

These two, very marked states of grace, so 
clearly taught in the Bible, and attested by all 
who have experienced the same, are the results of 
two successive works of grace. 

"The bee that rocks on summer flower, 

In golden, balmy day; 
The cloud that floats in sunset hour, 

And glows with crimson ray; 
The waves that roll with gentle swell, 

At evening on the sea; 
Speak of a rest and peace that dwell, 

In hearts from care set free. 

But who can tell the sacred hush 

Of souls that dwell in love? 
No noise, nor strife; foul tramp, nor rush 

Where rests the Holy Dove. 
His home is in that blest retreat, 

Where evil can not tread, 
Secure as solemn mercy seal, 

With cherub wings overspread. 



m 



THE DUAL STATE-^ITS END. 



O, who can sing that purest peace, 

When dark camps leave the heart; 
When inward wars their tumults cease, 

And sin and self depart? 
Then Christ comes in to dwell with thee, 

And passions wild are still; 
And like great waves of Galilee 

Bow to His mighty will." 

C4. R. Kramer. 




CHAPTER IX. 

THE WORDS OF CHRIST IX JOHN 15 ARE POSI- 
TIVE PROOF OF TWO WORKS OF GRACE. 



**;T AM the true vine, and my Father is t 
jL husbandman. Every branch in me that 
- beareth not fruit, He taketh away and ev- 
branch that beareth truit He purge th it that it 
may bring forth more fruit. " :: He that 

abideth in me, the same bringeth forth much 
fruit; for without me ye can do nothing. 

Herein is my Father glorified, that ye 
bear much fruit, * * * These tilings 
have I spoken unto you that my joy might remain 
in you, and that your joy might be full. This is 
my commandment: That ye love one another, as I 
have loved you. Greater love hath no man than 
this, that a man lav down his life for his friends. ' 
—John 15: 1—13. 

This Scripture can not, byany fair treatment. 
be harmonized witli the first grace all gtsice 
theory. 

No man is in Christ, the true vine, until he I 
experienced that wonderful work of God, by 
which he was severed from the first family the 
Adamic root and grafted into the second .• 



168 FRUITFUL BRANCHES CLEANSED. 

am; the Christ vine. And all branches thus 
transformed, who prove unfruitful, the father 
takes away; they lose their connection with, and 
cease to draw life from Christ, But these grafts 
that prove a success; that abide in Jesus, and 
bear fruit, "the Father purges, that they may 
bear more fruit," 

Could language more emphatically teach a 
second work of grace than this? Can the sophis- 
try of man, or "the gates of heir' overthrow these 
sayings of the Son of God? 

Fruit bearing branches, the Father purges, 
hence a Divine work, a second change. 

Purge is from Kathairei; that all may see just 
what that word means, I will set before you 
every place where it occurs in the Greek Testa 
ment, translated as follows: 

Purge. -John 15: 2; Heb. 10: 2, 1: 3, 2; Peter 1: 
9; Matt. 3: 12; Luke 3: 17; Mark 7: 19; Heb. 9: 14, 
and 22. 

Katharos, the adjective clean.— Matt, 23: 26 
and 27: 59; Luke 9: 41; John 13: 10, 10, 11; 15: 3; 
Acts 18: 6; Rev, 19: 8, 14. 

Pare.— Matt. 5: 8; Acts 20: 26; Rom. 14: 20; 
1 Tim. 1: 5 and 3: 9; 2 Tim. 1: 3 and 2: 22; Titus 1: 
15, 15, 15; Heb. 10: 22, 23; Jas 1: 27; 1 Peter 1: 22; 
Rev. 15: 6, 21: 19, 21, and 22: 1. 

Katharizo.—Makd Coean.—M^tt 8: 2; 23: 25; 
Mark 1 : 40; Luke 5: 12 and 9: 29. 

Ceaase.— Matt. 8: 3, 10: 8, 9: 5, 23: 26; Mark 1: 
42: Luke 4: 27, 7: 22 and 17: 14, 17; Acts 10: 15 and 



FRUITFUL BRANCHES CLEANSED. 169 

11: 9; 2 Cor. 7: 1; Eph. 5: 26; Jas. 4: 8; 1 John 1: 7 
9; Mark 1:44; Luke 5: 14. 

Be Clean.— MaXt. 8: 3; Markl: 41; Luke 5: 13. 

Purification — Purifying. — John 2: 6; 3: 25: 
Luke 2: 22; Heb. 9: 18. 

Thus, the reader can see that the word here 
rendered, "purgetk" is every where used to rep- 
resent moral cleansing. In fact, the word clean- e 
is derived from no other word in the New Testa- 
ment. 

The same word is translated purge in Heb. 
10: 2: u The worshippers once purged should 
have no more conscience of sins." And cleanse, 
in 2 Cor. 7: 1, "Let us cleame ourselves from all 
filthiness of the flesh and spirit, perfecting holi- 
ness." Also see 1 John 1 : 7, 9. 

I have taken this pains in order to show that 
the Father's purging of the branches is the same 
that the Apostles enjoined upon the Churches to 
seek through the blood of Christ. 

How absurd the cry, that those who profess a 

)iid work, were back-slidderi or never had 

mi converted. They arc not the kind the Fath- 
er purees; all sue]} have to repent, be grafted into 
the Living vine, and bear fruit, before ready 
this work. Only fruitful branches receive this 
grace. 

This is true \nfact as well as in the Word. 

The most spiritual, conscientious and useful 
Christians are always th ' first t<> enter this m 
pure and excellent way. 



170 FRUITFUL BRANCHES CLEANSED. 

Yea, doubtless the very reason that compara- 
tively few believe and enter therein, is because the 
number who actually bear fruit are few. 

If we measure with the standard of God's 
Word- and from it there is no appeal — we are 
forced to the conclusion that but few of the great 
mass of Church members are actual branches in 
Christ; for, Jesus says, u He that abideth in me, 
and I in him, the same bringeth forth much 
fruit/-- John 15: 5. 

Dear reader, before you conclude that you need 
not this perfecting grace, please measure your- 
self by this test: Are ye bringing forth "much 
fruit? Does your pious life lead many souls 
to Jesus? Are you indeed, "gathering with 
Christ f ! If not, it is no surprise that you do not 
receive the blessed doctrine of entire sanctifica- 
tion: you are not the kind the u Father purgef!!,^ 
but such as He "taketh away." See well to this. 
Perhaps you can point to some good works; to pa- 
tient endurance, for Christ's sake; to zealous la- 
bor in His vineyard. Yes, all this, and more, and 
yet you may need the grace of repentance, before 
prepared to seek perfection. 

Can you honestly claim superiority to the 
Church at Ephesus, of which Christ speaks thus: 

"I know thy works and thy labor, and thy pa- 
tience, and how thou canst not bear them which 
are evil; and thou hast tried them which say they 
are Apostles and are not, and hast found them 
liars; and hast borne, and hast patience, and for 



FRUITFUL BRANCHES CLEANSED. 171 

my name's sake hast labored and hast not fai lit 
ed."— Rev. 2: 2, 3. 

I know of few, if any Churches in the merely 
justified state, that compare favorably with this 
one. 

They were not drones, but workers. 

A large portion of the religious zeal in the 
world is through sectarian motives; but Christ, 
who knoweth all hearts, acknowledges 
that those labors were through love to Him, "for 
my names sake. They were also constant, and 
persevering: u hast labored, and hast not fainted." 

Christ also attributes great patience To this 
Church, as well as correct discernment of spirits. 

Yet with all these excellent qualities that would 
secure a high standing among the Churches of 
the present day; they were not in a condition to 
receive the Father's purging. For. says Jesus: 

"Nevertheless, I have somewhat against thee; 
because thou hast left thy first love. Remember, 
therefore, from whence thou art fallen, and re- 
pent, and do thy first works: or else I will come 
unto thee quickly, and will remove tHy candle- 
stick out of 1 1 is place, except tliou repent.'' 

Here is the lamentable condition of tin 4 pres- 
ent Church. Notwithstanding all her boasted 
"workf she has 'left her first love."' In heart, at 
least, she is turned hack to Egypt. 

Needing repentance the "first work" she is 
not prepared for the "second ijwtce.^ 

Here we can see how extremely difficult it is t - 
stand, until we gel beyond mere justification 



172 FRUITFUL BRANCHES CLEANSED. 

"have access by faith into this grace wherein we 
stand." 

If a man were to attempt to abide in the state 
of deep penitence for sin, he would doubtless fail; 
because this is no standing ground. 

The same, in a modified degree, is true of jus- 
tification; they are both transition states. 

We never cease to be penitent, or forego the 
joy of justification, by advancing to higher 
ground; but God designs that repentance should 
lead to pardon and justification to entire sanctifi- 
cation. 

And, having thus '-done all to stand, we can 
stand therefore; 77 being "perfect and complete in 
all the will of God. 77 

To stop short of this point were like a man at- 
tempting to hold a position on a steep hill-side, 
where only a sufficient foot-hold can be gained to 
pass rapidly to the summit. 

Is it not a fact patent to all observers, that 
young converts, almost invariably possess more 
love to Jesus, to brethren and enemies, than older 
saints do, who have not received the Father's 
purging? The young convert will rush to, and 
embrace his most bitter enemy, while it is almost 
impossible to get older members of the Church, 
who have had some petty grievance, near enough 
together to touch fingers; and yet, when we teach 
them the glorious gift of perfect love, they tel 1 
us they are growing in grace. They thus con- 
clude because they can get on better in prayer 



FRUITFUL BRANCHES CLEANSED. t7i 

and speaking, than when first converted; while 
the contrast between their present coldness and 
new-born fervor, shows that they have lost 
their first love, and relapsed into a decent moral- 
ity and formal servility. 

But, what is the nature of this Divine purifi- 
cation? 

When a soion is ingrafted it always contains 
the sap and nature of its native tree; with this is 
mingled the sap and life of the new root; which. 
I am told by persons who have witnessed the 
fact, sometimes produces a mixture of both kinds 
of fruit. 

Now, before that graft could be purely and ex- 
clusively of the tree on which it stands, it must 
undergo a purgation from all the elements 
of its original root. So also we, bring with us the 
Adamic nature, which must subsequently be 
cleansed out of our moral system, in order that 
we may bear the unmixed "fruit of the Spirit of 
of Christ Jesus. 

It is not an outward pruning, or self culture. 
but an inward cleansing; the removal of the Ad- 
amic taint which God (/lone can do. "For I trill 
cleanse their blood that I have not cleansed; for 
the Lord dwelleth InZion." Joel : > >: 21. 

Thus (lod "makes the t ree good, that the fruit 
may all be good. 

I close this chapter by calling your attention 

tothe indisputable evidence of two distinct work- 

of grace. 



174 FRUITFUL BRANCHES CLEANSED. 

It ran not be denied that the ingrafting in a 
work of God; and without impeaching the testi- 
mony of Jesus, a subsequent work of purification 
must be conceded. 

What m ust we think of that Christian who 
says lie can not believe in this second and all- 
cleansing grace. 

Surely there is no lack of testimony, neither 
is the testimony involved in obscurity, so as to 
require great erudition to apprehend it. 

All that any one needs to believe in a second 
work is a heart to credit the words of Jesus, and 
the ability to count two. For, if Gcd does one 
work of ingrafting, and subsequently anoth- 
er of purging, surely the latter is a second 
work. 

I have decided to honor the vine; 
Purge me, dear Father, the power is thine. 
Nothing am I. Everything He. 
Christ is the all and all in me. 

I am determined henceforth to bear. 
The unmixed fruit of the Spirit so fail*. 
A branch am I; the life is He. 
Christ is the all and all in me. 



CHAPTER X. 
THE FULLNESS A GRACK I'POX GRACE. 

EjTESUS- points out the object of the lesson on 

fJ the vine and branches as follows: 

"These things have I spoken unto you. that 
my joy might remain in you, arid that your joy 
might be full."— John 15: 11. 

In the sixteenth chapter the dear Savior again 
speaks of the coining of the Holy Spirit, as the per- 
sonal comforter which was yet to be received by 
the Disdiptes; aild, to stimulate their minds to 
seek after this great blessing, He says unto th mii: 

"Whatsoever ye shall ask the Father in my 
name, He will give it you: hitherto have ye asked 
nothing in my name. Ask and ye shall receive. 
that your joy man he fair --IW. 24. 

Here was a new grace a fullness o£ joy 

yet to bp received from the Father by asking for 

it; though they were already Christians; for, 

immediately following this promise Jesus said, 
"For the Father Himself loveth you, fyecause ye 
have loved me, and have believed that I came out 
from God." 



176 GRACE UPON GRACE. 

But the "new commandment" of perfect love: 
this second experience, Christ insists upon, as 
necessary to abide in His love, and retain His 
joy; for this Divine fulness, "no mantaketh away 
from you/' 

It is a salvation that carries us "above the 
world and sin" and extracts honey from every 
circumstance in life. A peace that flows as con- 
stant a< a river: a joy which all the cunning and 
power of men and devils cannot interrupt. On 
this eternal Rock, the soul "rejoices evermore." 
and even "glories in tribulation." 

Xow this unmingled and eternal joy of the 
soul, the Lord presents to His regenerated disci- 
ples, as the full fruition of His kingdom of gra<c: 
not by works or growth, but a direct gift from 
God, in answer to prayer. 

We find this same blessing connected with 
sanctification in that most memorable prayer of 
Jesus. 

"And now come I to thee: and these things I 
speak in the world, that they might have my ., 
fulfilled in themselves" — John 1.7: 18. 

But some may think, that, when the kingdom 
was once finished, and all its elements present, 
this distinction ceased, and we are inducted at 
once into all the "fullness of the blessing of the 
Gospel." This, we have already seen in chapter 
four, is anti-scriptural, as we also show from the 
present class of texts. 

"Xow. the God of hope, fill you with all jo// 



GRACE UPON GRACE. All 

and peace in believing, that ye may abound in 
hope, through the power of the Holy Ghost/' 
Rom. 15: 13. 

Here Paul invokes the same blessing upon the 
believers at Rome, to be received in the same way 
that Christ directed, i e., u in believing," and. 
"through the power of the Holy Grhost." 

After the Ephesians had been "quickened/' 
and made fellow citizens with the saints, Paul 
prayed the Father to grant them this "fullness 
of God/' He did not think with some at present, 
that this great blessing could only be attained by 
superior minds, or those of many years experi- 
ence in the way of the Lord; nor that it could 
only come to us at death; but, in the very strong- 
est terms, proclaims it the privilege of the young 
converts at Ephesus, who had quite recently 
merged from the low, and dissolute habits of hea- 
then idolaters —Eph. 3: 14—20. 

The Apostle John writes to his "brethren/' 
the "sons of God," of their privilege to be cleans- 
ed in the blood of Christ, from "all sin/ 1 and \all 
unrighteousness,'' 1 and enjoy the cloudles glory of 
"perfected love/ 1 — 1 John 1: 7. 9 and 15 17: and. 
says he, "These things write we unto you, that 
your jot/ man be fully -1:4. 

This proves that the two works of grace 
wrought in the first disciples continued the order 
to the (Mid of the Apostolic ministry: and. pf 
course, has never been changed. 

It is believed that John wrote his Gospel aboul 



178 GRACE UPON GRACE. 

A. I). 97, but three years before his death. In 
his introduction he testifies to the fulfillment of 
the promise Christ gave to His Church before 
leaving. "And of His fullness have all we receiv- 
ed, and grace for grace."— John 1: 16 

I can see no way to interpret this language, 
so as to avoid the conclusion that the fullness is 
a second enduement of grace. It makes no diff- 
erence whether we take "for" in the sense of be- 
cause of or in order to; the first rendering teaches 
a crowning grace, a fullness of joy, consequent 
upon a previous grace, the second a degree of 
grace preceding the fullness; both amount to the 
same thing, and emphatically declare two dis- 
tinct measures of grace; the first a transition 
state, the second the fullness of God % 'wherein 
we stand/ 1 

Doddridge, Wesley, and others, translate the 
above, "grace upon grace? the Emphatic Dia- 
glott, "favor upon favor? In this version favor 
takes the place of grace, generally. 

These renderings make the proof of two suc- 
cessive degrees of grace still more emphatic. A 
fullness of grace bestowed upon a previously re- 
ceived measure of grace. 

This Divine fullness, Christ and Paul identi- 
fy with sanctification. — John 17: 14 — 17 and Ro- 
mans 15: 13 — 16, and John with perfect purity.— 1 
John 1 ; and these being the same, and wrought 
by the power of God in the Christian's heart, is nee- 



GRACE UPON GRACE. 179 

essarily " grace upon grace, " and proof positive of 
two successive Avorks of grace. 

The Blood, the Word and the Spirit proclaim, 
Both pardon and cleansing in Jesus' name. 
Oh, glory to God, for grace upon grace: 
An ocean of love, and river of peace! 

The Blood, the Word, and the Spirit agree: 
A fullness of joy they offer to me. 
The promise made sure with an oath Divine, 
Inspires my trust. I'm sure it is mine. 

Believing the Word; I'm cleansed in trie blood, 
The Spirit now fills the temple of God. 
I've paradise found in the bliss of faith, 
A heaven of joy in the second grace. 



CHAPTER XL 

ROMANS 5: 1, 2. PROOF POSITIVE OF TWO 
DISTINCT DEGREES OF GRACE. 

frTIHE Apostle here places side by side, justifica- 

Jk tion and another state of grace beyond. 

"Being justified by faith, we have peace with 
God through our Lord Jesus Gftiist." Here is a 
clear and full statement of a complete work i. e.< 

justification by faith, through Christ, and its 
effect, "peace with God." 

As regeneration, adoption, and justification, 

are all one in point of time, they are all embraced 

in this act of faith; but these new born joys are 
transitional. 

Behold, a second door appears, which leads to 

the true standing grace. This is the "open door*' 

into which the "righteous enter!" 

Read ver. 2. "By whom?" By the same Lord 
Jesus Christ. "Also? in addition to justification, 
"we have access by faith? the same as into justifi- 
cation; "into? not the experience already men- 
tioned, but distinctively, "into this grace wherein 
we stand and rejoice in hope of the glory of God." 
In this "enduement of power from on high," the 
soul "puts on the whole armor of God," and is 
"made perfect, stablished, strengthened, settled/* 
1 Pet. 5: 10. 

The "old man," which is always inclined to 

murmur at misfortune, and resent injuries, 



SECOND ACCESS. 181 

being entirely destroyed, we even "glory in trib- 
ulation." 

This is nothing less than entire sanctification, 
wherein non-resistance, and returning good for 
evil, is the natural impulse of the soul. It also 
corresponds with Paul's description of the "more 
excellent way" of charity, or "love made perfect," 
which "endureth all things," and never faileth." 
It is in this grace, that, "the love of God is shed 
abroad in our hearts, by the Holy Ghost, which 
(in His fullness, and as the personal Comforter) is 
given unto us." This agrees with the sanctifica- 
tion of the one hundred and twenty disciples on 
the day of Pentecost. 

If this Scripture does not aver two successive 
degrees of grace, I cannot see how language 
could convey that idea. If we deny this truth, 
this second verse becomes entirely without mean- 
ing; a useless tautology. 

What a contradiction, yea, what an insult to 
the God of the Bible for men, who claim to 
believe, and revere that holy Book; and yet say 
they cannot believe in a second grace. Such 
pretentions are no better, yea, less consistent than 
the hypocritical pica of the infidel, who says, he 
cannot believe the Bible at all. Such obstinate 
unbelief in the face of the abundant and une- 
quivocal testimony of Qpd's Word, and human 
witnesses, simply shows that the soul is under the 
dominion of old >SV//*/y/. which of course never 
chooses its own destruction. 



182 



SECOND ACCESS. 



If we draw a facsimile of Rom 5:1,2, in lines 
and angles, we have the following 

DIAGRAM OF TRUTH: 



a 






H 



/ 



-> 1 ( 



JUSTIFIED 



o 



2 

O 



> 

o 



* K 






s 






> 








BY FAI 








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t-H 






► 






3:(- 


i 




t> 






C 






C 






ft 






'J- 






cc 






tt 






H^ 












u- 


L w i 


- 






Q 


> 


P!> 








SO 


— 


L^j 


3 






^ 1 














_■ 


H 


t: 


s 


>— « 








^ 














^"* 


< 


s 


w~ 


M 


w 


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W 






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PEACE WITH GOD 



THE SECOND ACCESS. 183 

Dear reader, I appeal to you, before the Lord 
Jesus, our final Judge, if this is not a true pic- 
ture of the of inspired word. 

I challenge any man to diagram these two 
verses, by the rules of grammar, so as to 
make but one ingress. Can any sane mind be- 
lieve that, after a plain statement of justification 
by faith, and through Christ Jesus, the Apostle 
would proceed to say, "We also have access by 
faith through Christ, into this grace," etc., and 
yet mean the same thing? 

To identify "this grace 11 with that of the first 
verse, you must either take the position that it. 
i. 6., justification, is attained by two distinct 
grasps of faith, and two inductions through 
Christ, or else charge Paul with a repetition too 
awkward and ridiculous for the first composition 
of a school boy. 

The first horn of this dilemma, will do the op- 
poser no good, fpr it also teaches two degrees of 
grace, only it confines them within justification. 
The second is not even supposable. The inspired 
writer connects "this grace? and thai of the pre- 
ceding verse with "also? hence it is impossible to 
construe them as meaning the same. 

'"This grace,'" dear reader, is immovablj fi 
beyond and in addition to justification, In vain 
all your attempts \^ deny it you only therebj 

ublish your sad want of it. "Forever, oh Loi 
I Iiy word is sett led in heaven." 

13 



184 THE >K( OND ACi ESS. 

"Justified by faith also ac- 

cess 1 \v faith into this grace. 71 A man might just 
as well assay to invent enginery to demolish the 
throne pi the Almighty, as to produce arguments 
overthrow this most precious truth of God. 
I should not fear to rest this whole subject up- 
this single text. It not only declares an at- 
tainment of grace supplempntary to justification, 
but excludes the idea of it being a mere develop- 
ment; for the Apostle avers that we are inducted 
therein through Jesus Christ, and by an act of 
fait, just as we enter the door of justification. 
Hence, it is a direct gift from God. and received 
instantaneously. 

This is the gift that Paul desired to bring t< i 
that Church, "to the end they might be estab- 
lished. 7 '—!: 11. To be established, is simply 
reach a point where we are enabled to stand. 

Behold the harmony of truth! "this grace" is 
placed after justification, and it was to the 
Church that the Apostle wished to come and 
ach it. 
I have never yet heard an explanation of this 
nd verse, except by such as possess the real 
ex] erience it teaches. I have asked ministers who 
aly entered the preceding vers explain 

it: but not one lias undertaken it: some re- 
ted to witicism, oth abuse, while a f< 
were honest enough to confess that they could 
t Notwithstanding, they could not other: 
! interpret this and other texts, they still dc- 



THE SECOND ACCESS. 



1 S5 



clared tlieir unbelief in the higher or perfecting 
grace. (). the malignant infatuation of the spirit 

of error! 

•'Since thou vvouldst have us free fr< 

And pure as those above, 
This second door we'd enter in 

The blis-5 of perfect lo\ e." 







bi 



CHAPTER XII. 

ABSOLUTE PROOF.— 2 COR. 1: 15. 

ND IN this confidence I was minded to 
come unto you before, that you might 
have a second benefit" — margin "second grace.'* 

Some may attempt to identify this second ben- 
efit with the return visit, spoken of in the follow- 
ing verse. But we have no right to change its 
connection. Had the Apostle meant the benefit 
of his second visit, he would have said so; then 
it would have read thus: "And to come again out 
of Macedonia unto you that ye might have a 
second benefit." Bjit our business is not to 
dissect, and reconstruct the Word of God; for 
thereby anything could be established. But 
believing with David that "the Word of the Lord 
is right" we take it for " granted, that Paul 
i] leant .just what he said, when he announced the 
object of his early visit to the Corinthians. His 

icitucle for their advancement to the sure 
standing ground of the "second grace" was so 



THE SECOND GRACE. 

intense, that he resolved to go to them "before" 
he went elsewhere. McKnight, Emphatic l)ia- 
glott, and Conybear and Howson, all render 
"first" instead of "before." Paul has left no 
chance to identify the "second benefit 11 with 1 
second visit, because the object in each vM1 
plainly pointed out. "I was minded to come unt< i 
you first, that ye might have a second grace" "A 
to come again out of Macedonia unto you, and 
you to be brought on my way toward Jndea." 

But let us examine the Word here translated, 
"benefit 1 ' and "grace.' 1 Which rendering is cor- 
rect? The following facts will answer. 

1. The original is karin. 

2. With the exception of James i: 11 ("the 
grace of the fashion of it perisheth.")i the word 
grace is never derived front any other word 
New Testament, 

3. Karin is translated grace 131 times in 
New Testament. 

4. Karin is never rendered , but 

</le instance, and then they corrected their 

ion, by inserting (/race in the margin. 

1 appeal to any man who baa access t<- I 
Greek text Tor the correctness of thes< i s1 ttemen 
Eere, then, is proof positive of two wo 
ace An inspired Apostle usinj * ery foi 

expression, thai the teachers of distinctive 
tioliness lino it convenienl to adopt ai pi 
•;i second grac 

It appears Hint tlie l ranslat< >ra did \aA mv 



THE SECOND GRACE. 

stand this perfecting grace: hence, in this in- 
stance, they departed from the usual way of 

rendering the word. 

I will give the readers the benefit of J. 
McKnight's translation and paraphrase on this 
and the following verse. "And in this persuasion 
that ye believe me a faithful Apostle, / sincerely 
jmrposed to come to you first that ye might have a 
second gift of the Spirit as soon as possible, by 
the imposition of my hands. A ad after winter- 
ing with you, — 1 Cor. 1(3: 6, from you to pass 
through into Macedonia, and from Macedonia to 
come again to you, and by you to he sent fomoard 
into JudeaP The words in Italic are Scripture, 
the rest his paraphrase. 

Now this pious and learned Presbyterian 
translator had no special predelections for sancti- 
fieation as a second work of grace: hence, noth- 
ing but a faithful exposition of the pure word, 
could have led him to this interpretation. But 
why not the Corinthians receive a second gift of 
the Spirit as well as the one hundred and twenty, 
the Samariatans, the twelve Ephesians, et alt 

Is not the "promise sure to all the seedT Is it 
not the will of God that all His children should be 
sanctified — "sealed with the Holy Spirit of prom- 
ise after that ye believed?" 

And now dear reader what will you do£ Will 
you have grace and humility enough to abandon 
your obstinate unbelief in reference to the 
second grace, and receive heaven's best gift to 



THE SECOND (4 RACE. 189 

your needy soul? Or will you step entirely off of 
the Bible platform? If not the former, for con- 
sistency you ought to do the latter; and I do not 
know that God is more dishonored by one that 
rejects the Bible entire, than by one who will- 
fully and hypocritically rejects its most important 
truth. Christ would rather have us either cold 
or hot, than lukewarm. I think that soul must 
be suffering badly with lukewarmness, who can 
ignore a large portion of God's Holy Book, with 
a simple parrot like retort, "God never does his 
work by halves," or "by piece meal," etc 

Man is usually compelled, by the limitation of 
his power, to do his work by a succession of 
efforts; but this is no reason why the Infinite 
may not, for other reasons, do the same: that He 
sometimes does His work in successive degrees, no 
one will deny. This was his order in the creation 
of the world. The Almighty could have, by one 
fiat, and in a single instant brought forth the 
work of six days, but He chose to do otherwise. 
Christ could have created the organs of sighl 
perfectly, by a single word, but He saw (it to 
restore the blind man by two applications o\' the 
clay; the first producing hut imperfect vision. 

Now, what becomes of the assertion that God 
never does His work in parts? Is it not satan's 
lie, through which you reject God's truths 

Hut, if in material things, where all is plastic 
to the Divine touch, the AAwise Being wrought 
His work in successive degrees, how much more 



190 THE SECOND (.RACK. 

raasDiiable in our salvation, where human 
agency, human will and capacities, are coupled 
with, and modify the Divine work. 

It is a fundamental truth of the Bible, that 
salvation is "of faith, that it might be by grace,' 1 
but it is contrary to the nature of faith, to appre- 
hend that for which we have no pressing sense of 
want. And another element of appropriating 
faith is a concentration of all the desire of the 
heart upon the single object. Hence, it is not in 
the province of faith to claim purification from 
inbred sin, when that want is not felt, and when 
all the powers of the soul center in a vehement 
longing for pardon. These facts, and others that 
might be mentioned, place entire sanctification 
beyond the reach of faith, unless received after 
justification. O, the depth of the wisdom and 
goodness of God! To restore the soul from all 
the effects, and inbeing of sin, the Lord gives us 
a second touch. 

Being unable by one grasp of our weak and 
almost dormant faith, to take all "the salvation 
which is in Christ Jesus, r for us. Father kindly 
gives us another chance, a second "access by faith 
into this grace, 1 ' even "j9fe fullness." Being will- 
ing to excite the displeasure of all who hate the 
"second grace/ 1 rather than depart from His plan 
of salvation by faith. Hallelujah! 

"No more delay to seek this (/race, 

For heaven is a holy place; 



THE SECOND GRACE. 

A' on cannot stand before your God, 
Unless you're washed in Jesus' blood. 

"Too high! 'tis only satan's plea; 
Look at the blood — it flows for thee. 
You've no excuse; you too may know 
That Jesus washes white as -now. 

"Come then; lay every weight asi le, 
And plunge beneath the crimson tide. 
Now prove Ilim, and lie will shew 
The wonders of His love to you." 



i 



CHAPTER XIII. 

THE DIVINE IMAGE RESTORED TO THE SOUL 
IN THE HIGHER CHRISTIAN EXPERIENCE. 



£* 



NEVERTHELESS, when it shall turn to 
Am the Lord, the veil shall be taken away. 
Now, the Lord is that Spirit; and where 
the Spirit of the Lord is, there is liberty. But we 
all, with open face, beholding as in a glass the 
glory of the Lord, are changed into the same im- 
age from glory to glory, even as by the Spirit of 
the Lord."— 2 Cor. 3: 16—18. 

The central truth in this text is the declara- 
tion, that we are changed into the image of the 
Lord. Man was created in the likeness of God ; 
hence, to accomplish the object of his being, he 
must bear that image now; for the will and pur- 
pose of the Creator, respecting man, has not 
been changed. 

This Divine moral rectitude was lost in the 
fall, but all glory to the Lamb, it is regained in 
Christ, Even before He, who is our life and 
righteousness was manifest David, in the Spirit, 
proclaimed the great sum of salvation when he 



THE SECOND GLORY. 198 

said, "He restoreth my soul" To restore is to bring 
back to its original condition; therefore the salva- 
tion of Christ reproduces the moral state of Ad- 
am before the fall. 

k 'And have put on the new man, which is re- 
newed 'in knowledge after the image of Him that 
created him"— Col. 3: 10. 

Here it is expressly stated that we are renewed 
in the image of our Creator. ''Renewed in knowl- 
edge," we understand not of intellectual perfec- 
tion, but soul knowledge; "the wisdom that Com- 
eth from above." It is God, "shining into our 
hearts to give us the light of the- knowledg 
the glory of God in the face of Christ Jesus/* 

It is spiritual intuition; the correct knowledge 
of God. and our relations to Him, imparted by 
the "annointing that abideth and teacheth of all 
things." For, as John says, "We know that the 
Son of God is come, and hath giv an und 

standing that we mag know Him that is trw : and 

are in Him that is true, even in His Son Jesus 
Christ. This is the true God and eternal life." 
1 John 5: 20. 

This clearly defines the knowledge received 
\w the renewed image of God. 

These texts are sufficient to establish the glo- 
rious truth that we may, through Christ Jesus, 
regain, and enjoy in this life, the pure and unsul- 
lied Divine image, which crowned with glory the 
creation of God, "when the morning stars Bans 
together and all the sons of God shouted for joy." 



194 THE SECOND OLOKY. 

Hallelujah! Let heaven again resound with 
shouts of praise, for "the Lord brings back His 

HVIl. 

How, then, is this wonderful transformation 
from sin into the 'likeness of God 77 produced: or 
"what must I do to be saved?" Do nothing; u cease 
from your own works," and simply "look" For 
"we all, with open face beholding as in a glass, the 
glory of the Lord, are changed into the same im- 
aged 

The Bible is a two-fold mirror. The law and 
the Gospel. The former is referred to in James 1 * 
38; the latter in 2 Cor. 3: 18. 

By looking into the law we see ourselves: all 
the defects of our heart and life will be faithful- 
ly reflected. Looking into the Gospel side, we 
see, not ourselves, but the Lord Jesus Christ, who 
is the "end of the law" to us, and who is "our 
sanctification and redemption. 71 

Many keep looking, all their lives, into the 
mirror of works, and vainly attempt, by tears, 
resolutions, good deeds and ordinances, to save 
their soul. Some preachers give such prominence 
to the law, that they send their hearers to the 
city of Legality, instead of to Christ, the only 
city of Refuge. 

Oh, if every burdened, laboring soul would 
but look into the Gospel; then would all their 
trouble, sin and bondage vanish: for, looking into 
this glass, reproduces Christ in us; yea, changes 
us into the glory of His image- 



THE SECOND GLORY. 195 

But it is not the look of a sinner that secures 
this excellent glory. No, we pass not directly from 
guilt and condemnation, into the perfect likeness 
of God; but, the Apostle declares, and experience 
confirms the blessed fact, that we are changed in- 
t i "the same image from glory to glory, i. e.* from 
one degree of glory to another. 

When in the wilderness, we have such very di- 
minutive conceptions of the glory of present 
salvation, that this language is usually applied to 
the glory of future rewards. 

But we should observe that the Apostle does 
not say, u we will be changed from glory to glory." 
but "are changed," even now. Remember, also, 
t licit both these changes are induced by a believ- 
ing look into the Gospel glass, and by the effectu- 
al power of the "Spirit of the Lord. 1 Does the 
Word and Spirit of Gcd produce natural death 
take us out of this world? No, dear reader, th 
means of salvation do not change our location, 
but our moral state; and when you experience the 
second glory, you will not be in heaven, bu1 - :> 

still, in the full u of Grod. "Perfect, < ix 

as your Father which is in heaven is perfect/ 1 
"Righteous, e ie He is righteous/ 1 'T 
even as lie is pure;" and "partakers of His 
ness," without which heaven itsel itfd '> i 

;i\r-:i for you. 

The term glory signifies brightness 
and grandeur, [ts applications in the Bi 
irious. It someti 



196 THE SECOND GLORY. 

sublimity and holiness that we are to ascribe 
the Deity. "Give glory tothe most High." Heaven, 

mis \ is all glory. The word often denotes the 
pure light, the power, righteousness, and moral 

uty with which God invests and adorns Hi- 
saints. On this point I find myself overwhelm - I 
with a great multitude of texts, It will do your 
- ) li good, dear reader to take a concordance and 

how often the word glory relates to the pres- 
ent fruition of the soul through grace. 

"The Lord will give grace and glory; no g 
thing will He withhold from them that walk up- 
rightly."— Psalms b4: 11. 

"Surely His salvation is nigh them that fear 
Him: that glory may dwell in our land." — Psalms 
S5: 9. 

or thus saith the Lord, behold, I will ex- 
tend peace to her like a river, and the glory of the 
Gentiles like a flowing stream." — Isa. 66: 12. 

In whom, though now ye see Him not. yet be- 
lieving, ye rejoice with joy nnspeakable and full 
of glory.'] — 1 Peter 1: 8. 

"If ye be reproached for the name of Christ. 
happy are ye: for the Spirit of glory and of God 
resteth upon you."— 1 Peter -1: 14. 

"Therefore, my heart is glad, and my glor/j re* 
joicetk" "Thou hast put off my sack-cloth, and 
girded me with gladn end, that my 

gloi ng praise to thee, and not be silent, 

oh. , my God, I will give thanks unto th 

■."— Psalms 16: 9 and 30: 12. 

••The peace of Christ makes fresh my In 

.V fountain ever springi 
All tiings are mine - am His. 

>m singing? 11 



THE SECOND GLORY. 197 

These texts are sufficient to show that glory 
denotes the Divine Spirit, and holy joy of the 
Christian. Indeed it represents every feature of 
true religion in the soul. 

Now, the text at the head of this chapter af- 
firms that "we are changed from glory to glory" — 
from one degree of salvation to another. This 
can only mean from the glory of justification to 
the "more excellent" glory of perfect love. 

There is no glory in a sinner; nothing but 
darkness, sin and guilt. From this wretchedness 
he must be raised, by grace, into the relation of 
a Son. This brings glory into the souL; for it is 
indeed, a glorious thing to be freely justified 
before Gi-od: but tlie changa into this glory is fol- 
lowed by a second into the perfect "glory of the 
Lord,' 1 or the "same image." 

This is in perfect harmony with Paul's letter 
to the Ephesians. They had already been 
•'brought nigh by the blood of Christ," "quicken- 
ed 11 and "raised up together and made t ) sit to- 
gether in heavenly places in Christ Jesus." ( !ha ] >- 
ter 2. And now the ApDstie prays "that the eyes 
of their understanding might be enlightened; 
that they might know what is the hope of SI is 
calling, and what the riches of the glory of His 
inheritance in the saints." 1: 18. 

This second glory, you perceive, in verses 11 
and 12, is identified with the inheritance of the 
saints, i. e., sanctification. Acts 20: 32and 26: 18 

These "fellow citizens with the saints" v\ 



198 THE SECOND GLORY. 

attain this Divine glory, just as Paul taught the 
( 'orintliians, /. £., b> a second change into the im- 
age of God. 

"That ye put off * :: ' t the old 
man, which is corrupt according to the deceitful 
lusts; and be renewed in the spirit of your mind; 
and that ye put on the new^ man, which after God 
is created in righteousness and true holiness." — 
Epli4:32— 24 

The u old man" can only mean the old, coiinpt 
nature conceived by the fail, and entailed upon 
the entire race of man. The "new man"— new 
nature— is of Divine creation, and is "after God," 
i e., after the Divine likeness in ''righteousness 
and true holiness." 

The destruction of all unrighteousness, and 
the "renewing of the Holy Ghost," is a change 
from the glory already attained to that of the 
full "image of the Lord." 

I now proceed to show some texts where the 

word '-glory" has special reference to the higher 

( liristian experience. 

u The Redeemer shall come to Zion, and unto 
them that turn from transgression in Jacob, saith 
the Lord. As for me, this is my covenant with 
them, saith the Lord. My Spirit that is upon 
thee, and my words which 1 Lave put in thy 
mouth, shall not depart out of thy mouth. 

Arise, shine, for thy light is come and 
the glory of the Lord is risen upon thee." — Isa. 
59: 20, 21 and 60: 1. 

Hera is a true picture of Gospel salvation. 
First, souls are redeemed,, and "turned from trans- 
gression." Then we are prepared to enter into a 



THE SECOND CL< ": . 

holy covenant with the Lord, in which our lb art- 
are filled with the Holy Spirit, ai. ith 
everlasting praises; because the light of God i 
the whole body, and a His gloi 
on thee." Now mark the effect of this glo] ; 
the Church. 

"The Gentiles shall co ne to tli and 

kings to the brightness of thy rising. Lift up 
thine eyes round about, and see: all they gath- 
er themselves together, they come to thee."— 2, i. 

"They shall come up with acceptance < n m 
altar, and I will glorify the 1 y." 

—7. 

Blessed fruits of a holy Church; thousai 
are attracted to her, and as fast a the 

Divine fold, and c *pr3S3nt themsel 
rifice" upon God's altar, He 
Church in the Lon. 

■ And tl lit make holy garm 
ron for glory and for bea 

These holy garmenl ilva- 

tion. 

■ L a thy priests, >h Loi ' * will) sal? 

U. 
"F, i | i 

i [e will beautify the mee] 

upon their beds; let the high pi be 

in their mouth, nwd a I 

hand 

saints." Psalms 1 t9: I 6, 9. 

The tab jrnacl \ \ is a tj 

rue taberna Is.' 1 



200 THE SECOND GLORY. 

"And there I will meet with the children of 
Israel, and the tabernacle shall be sanctified by 
my glory."— Exodus 9: -13. 

"The King's daughter is all glorious within."— 
Psalms 45: 13. 

"And we know that all things work together 
for good to them that love God, to them that are 
called according to His purpose, (who have attain- 
ed the full purpose, or "perfect will of God" even 
our sanetification), for whom He did foreknow, He 
also did predestinate to be conformed to the im- 
His Son, that He might be the first-born 
among many brethren, (the chief or head of all the 
redeemed). Moreover whom He did predestinate 
them He also called; and whom He called, them 
He also justified; and whom He justified, them 
He also glorified." --Rom. 8: 30. 

Here the glorification of the saints is identi- 
cal with conformity to the image of the Son, and 
is subsequent to justification. This scripture is 
therefore in perfect harmony withl Cor. 3: 18 and 
2 Peter 1: 3, i. 

Now, it is entire sanetification that restores 
the image of God in us, hence, it is identical with 
the glory of the Lord. 

Hence, we read that Christ also loved the 
Church, and gave Himself for it that He might 
sanctify and cleanse it with the washing of water 
by the word; that He might present it to Himself 
a glorious Church, not having spot or wrinkle, or 
any such a thing: but that it should be holy and 
without a blemish."— Eph. 5: 25, 27. The Church 
is made glorious by being washed and made holy, 



THE SECOND GLORY. 201 

preparatory to being presented before God in hea- 
ven. 

"Howbeit, we speak wisdom among them that 

are perfect; and yet not the wisdom of this world. 

'• * but we speak the wisdom of God 

ordained before the world unto our glory."— 1 

Cor. 2: 6, 7. 

'■Receiving the end of your faith, even the 
salvation of your souLs. Of which salvation the 
prophets inquired and searched diligently, who 
prophesied of the grace which should come unto 
you; searching what, or what manner of time the 
Spirit of Christ which was in them did signify, 
when it testified beforehand the sufferings of 
Christ and the glory that should follow. 

which things the angels desire to look in 
—1 Peter 1:9— 12. 

In these two texts we have the "gipry tha 
upon the Church through the suffering of ( 
identified with the mystery proclaimed in 1 
Gospel, even our u salvation. v Not in its first de- 
gree, but salvation to the "uttermost," because it 
was only appreciated by those who were in the 
.erience, by "them that were perfect" 
Paul was anxious to visit the Thessalonians 
that their "hearts might be established unblama- 
ble in h >liness before God." lie tells them that 
God has not called them unto uncleanness, but 
unto holiness, and referring doubtless to the same 
call, lie charged every one, "Thai ye would 
walk worthy of God, who hath called you dnto 
His kingdom and glory" l Thes. _: 12, 

"Hath called" you "unto glory? even now: nol 

n 



THE SECOND GLORY. 

heaven, for that call will not be until th • of 

ness" Holiness is, therefore, 

the sssond glory, and this call follows immediate- 

the call into the kingdom. This is parallel 
g >. "Seek ye first the king- 
dom of God and His right- oisness." 

Here are two distinct thin ht; first 

kingdom, which we enter in the new birth, 
and then the "righteousness of God," which 
Paul says is revealed in the Gospel "from faith to 
faith, 7 ' and is a gift bestowed upon the Church t > 
the end they might "be established.' 1 — Rom. 1. 

Once more, for the identity of th nd glo- 

ry and sanctifLcation, read 2 Thes. 2: 13. 14: 

"But we are bound to gii nks always to 

God, f or you, brethn cloved of the Lord, tae- 

[ hat 1 from the- beginning, chosen you 
salvation through riband 

lief of the truth: whereunto (unto which sanc- 
illed you by our G the 

fining of (that whereunto He called you. i. e..> 
of our Lord Jesi >L - Christ."' 

Here b l and the glory of the Lord 

are used interchangeably, r the same 

ng: for that whereunto God chose them, is the 
same as that which Lie called them by the Gospel 

(btain through "belief of the truth." 

Peter "had been with Christ, and lean 

Him:*' hence they "speak the same things." "Sanc- 
tify them through thy truth, thy word is truth." 
"And the glory which thou gavest me I ha 
given them: that they may be one. even as we are 



THE SECOND GLORY. 

one; I in tliem, and thou in me, that they may be 
made perfect in one; and that the world may 
know that thou hast sent me, and hast loved them 
as thou hast loved me."— John 17: 17, 22 and 2o. 

u Lo, now speakest thou plainly.' 1 That the dis- 
ciple may he as the Master, the Lord gives us His 
glory, even the "same image? which glory He con- 
nected with His prayer for their sanctificati 
and further defines as "I in them and thou in 
me." 

Surely this is the "mora excellent " glory, to be 
a holy temple, indwelt by the blessed Trinity. 
Hence, Paul's prayer for the Ephesians. that ( i 
would grant them ''according to the riches of His 
('lory, to be strengthened with might by His 
Spirit in the inner man; that Christ may dwell 
your heart by faith, " :: ~ that ye 

might be filled with all the fullness of God.' 1 

O, the riches of His glory in the soul! 

Returning to the Savior s prayer, we find that 
the object of Christ giving His glory to the 
Church is, "that they may be one, even 
one," "that they may be made perfect in o 
or "p3rf33tsi into oris"— Greek. 

And this unifying glory must be received, and 
exhibited by the Church, in this life; for, tin 
by, Jesus says, the world was to know that G 
had sent Him and Loved them even as the Father 
loved Him. Now this glory thai makes the chil- 
dren of God one Pawl says, is sanctification, 

"For it became Him in bring- 



204 THE SECOND GLORY. 

ing many sons unto glory, to make the Captain of 
their salvation perfect through sufferings. For 
both He that sanctifieth and they who are sanctifi- 
ed are all of one"— Heb. 2. 10, 11. 

They only who u walk in the light as God is in 
the light have (this perfect) fellowship one with 
another," because "the blood of Jesus Christ, 
God's Son, cleanseth them from all sin;" and 
"the love of God is perfected in them." 

Reader, go to a special holiness meeting, and 
thy eyes, if not too thickly veiled, shall behold 
this Divine "bond of perfectness." 

This list of texts might be still extended. I 
have multiplied the number for the purpose of 
edifying the reader. 

But enough. "We are changed into the same 
image (of the Lord) from glory, (justification), to 
glory, (entire sanctification), as by the Spirit of 
the Lord." 

Glory be to the God of all grace who now fills 
heaven and earth with wonder, admiration, and 
loud hallelujahs, at the appearance of a "new 
man," redeemed and washed from all iniquity, 
and re-created after the image of God, in all the 
"beauty of holiness." 

"According as His IDivine power hath given 
unto us (Christians) all things that pertain unto 
life and godliness, {god-likeness), through the 
knowledge of Him that hath, (even in this life), 
called us to glory and virtue; whereby are given 
unto us exceeding great and precious promises; 
that by these ye might be partakers of the Divine 



THE SECOND GLORY. 205 

nature, having escaped the corruption that is in 
the world through lust."— 2 Peter 1: 3, 4. 

Everything essential to the life and perfect 
god-likeness of the soul, is provided by the Divine 
power, and apprehended by us, through the 
knowledge of God, and, through the precious 
promises. Peter informs his brethren that "ye 
might be partakers of the Divine nature," by "es- 
caping the ''corruption that is in the world 17 — the 
corrupted human nature into which the whole 
world has fallen, through the sin of Adam; and 
this Divine likeness is the "glory" to which we 
are now called, and which is followed by the "vir- 
tue" of a holy life. 

I am aware that worldly wisdom will 
attempt to explain away these Scriptures; neit] 
is there any portion of truth that can not be 
"wrested" by those who are "ignorant, 
mentally, and "unlearned" by the Holy Spirit; 
no candid mind will dispute the following Tacts 
deducted from the foregoing Scriptures: 

1. That the grace of God. in thi 
the soul of man into the Divir 

3: 10. 

2. That this perfect holin 

the glory which Christ gives to the Ch 

which it is made "p< i : ' >c1 in one/ 1 2 I IS; 

John 17. and Heb. 2. 

.3. Thai it is entire tnctificati >n," or "true 
holiness. 2Thes. 2: L3, 1 1: I : 24, and 

L. Thai it is wrought by the power 1 1 



206 THE SEOOXI) GLORY. 

through the Word and Holy Spirit— Eph. 4: 24; 
2 Peter 1: 3; 2 Cor. 3: 18, and 2 The**. 2: 13. 

5. That it is identical with the gift of the Ho- 
ly Ghost.— 1 Peter 4: 14; and: the "righteousn 

of God/'— 2 Peter 1: 3; Mathew 6: 36, and Ro- 
mans 1: 17. 

6. That it is promised to, and enjoined upon 
Christian. — Eph, 4, and 2 Peter 1; and is a 

change, not from a sinner, but from a justified 
relation, even "from glory to glory f and is, the 
fore, a second attainment in grace. 

On dininess of vision the day 3^ar appear^, 
Reviving the Church 'in the midst of the years. ' 
Her glory shines out like a city on high, 
And Nations 'like doves to her windows rly.' 

Salvation, t htness,' its radienee imparts, 

Full glory on glory enraptures all hearts, 
The soul is renewed in the image of God, 
And love is made perfect through Calvary's bio 

O, t \ heralds, the story unfold; 

O hear it, ye people, the glory behold. 
Let heaven and earth of full redemption sing, 
id crown with all glory our Emanuel King. 



CHAPTER XIV. 

PERFECTION A DISTINCT, AND HIGHER 
GRACE. 

IN CHAPTER two, we have shown that per- 
fection is taught in the Bible, and what it is. 
In this chapter, we shall show that it is the 
;ond grace," a religious experience sul nt 

to regeneration. 

Christ commanded His disciples, saying, "Bm 
ye perfect even as your Father which is in b 
is perfect. 77 — Matt. 5; 48. This is equivalent to 
Paul's command to the Ephesians, to "put on the 
new man which, after God, is cr flit- 

eousness and true holiness." That is, put on the 

rfect likeness of God. "Be ye holy, for i i 
hoi: 

The above command was addressed to G 
children. Mark the langua Fathi 

rich is in heaven," L1 therefore enjoins an , 
tainment beyond sonship. "The disciple is i 
above his Master, but every one thai is \ ■ 



208 PERFECTING GRACE. 

shall be as his Master."— Luke 6: 40- According 
to this, some disciples may be perfect, and others 
not: hence, there are two phases of Christian 
experience. 

The margin reads thus: "The disciple is not 
above his Master; but every one shall be perfected 
as his Master." A disciple is a Christian, — Acts 11 : 
26, Is one who "denies himself, takes up his 
cross and follows Jesus. 7 '— Luke 14: 26, 27, 33. 
Then we have the order clearly defined. First, a 
disciple or Christian; second, "Be perfected;" 
and this exalted state is not the privilege of a 
few only, but "every one shall be perfected." 
Not that they shall grow perfect, or perfect them- 
selves; but they "shall be perfected." Of course, 
this is the work of God; it was to make them 
like Jesus in moral nature, which involves a 
change of nature, which the hand of the Lord 
only can do: hence, the perfecting of the saints, is 
a Divine work. 

At Corinth, Paul's preaching seems not to 
have been appreciated by the Church. They 
regarded him as "weak," "foolish," and even 
beside himself. 

"Howbeit," saye the Apostle, "we speak wis- 
dom among them that are perfect."—! Cor. 2: 6. 
Every man preaches from the stand-point of his 
own experience, and will be appreciated by those 
in the same state of grace; to them it will be 
wisdom; but foolishness to all who occupy a 
'lower plane of Christian experience. The Ian- 



PERFECTING GRACE. :209 

guage of Canaan, is only understood by those 
who have reached the land; and wherever Paul 
had the privilege of preaching to these— the 
"perfect"— his words were fraught with "wisdom;' 
while to the unsanctified Corinthians, his preach- 
ing was "foolishness." 

Here, again, we see two forms of saving grace. 
Paul was such a thorough holiness preacher, that 
he could not well feed these "carnal babes in 
Christ," who had continued so long in the first 
stage of salvation, that, like many at present, 
they had become spiritual dyspeptics; unable to 
assimilate good, strong, Gospel meat. To all such. 
I would say, with Paul. "This also we wish, even 
your perfection." — 2 Cor. 13: 9., 

The same feature of the Apostolic Church is 

seen at Philippi. In his Epistle to this Church, the 

Apostle speaks of two kinds of perfection: on * of 

which he disclaims and the other he profess 

"That I may know Him, and the power of His 
resurrection, and the fellowship of His sufferings, 
being made conformable unto His death. If by 
any means, I might attain unto the restm 
the dead. Not as though I had already attain 
either were already perfect; but 1 follow aft* r, \\ 
that I may apprehend that for which also lam appre- 
hended of Christ Jesus. Brethren, I count not \\\\ - 
self to have apprehended; but this ope thing [do, 
forgetting those things which arebehind,and n a< h- 
Lng forth unto those things which are before, / 
press toward the marl izt of the high 

calling of God in Christ Jesus. Lei us tin 
as many as be perfect, be thus minded; and if in 
anything ye l>« k otherwise minded, God sh 



210 PERFECTING GRACE. 

even this unto you. Nevertheless, wihereto 
we have already attained, let us walk by the 
same rr.le, let us mind the same thing." — Phil. 
B: 10-16. 

It seems to me, that no canded reader, with 
ordinary acumen, can fail to distinguish between 
the two perfections here brought to view, and 
discover the meaning of each. You see that the 
perfection Paul denies having attained, is the 
"prize" at the end of the race; his eyes were fixed 
on a glorious "resurrection from the dead;" for 
this he "counted all things but Iojss;" and pressed 
forward with all the energies of his soul. There 
is no more reason for saying that Paul was not 
free from sin, because he was not perfect in the 
sense of having "finished his course," and obtained 
his crown, than for attributing sin to Christ; for. 
says He, "Behold, I cast out devils, and do cures 
to-day and to-morrow, and the third day I shall be 
perfected: — Luke 13: 32. 

The Scriptures speak of different kinds of 
perfection, as absolute, resurrected, legal, Adamic 
and what we may term Christian perfection: 
hence, it is, that perfection is both affirmed, and 
denied in the Scriptures, with respect to the same 
individuals. Thus, God recognized Job, as being 
"perfect and upright," 1: 1, while Job himself 
says. "If I say I am perfect, it shall also prove me 
perverse."— 9: 20. 

David says, U I have seen an end of all (legal) 
perfection, (for) thy law is exceeding broad;" and 



PERFECTING GRACE. 211 

yet, lie calls on all men to "mark the perfect man. 
and behold the upright; for the end of that man 
is peace."— Psa. 119: 96; 37: 37. 

It is thus, that Paul seems to contradict him- 
self in the Epistle to the Philippians. The 
explanation is easy. "Legal perfection is dis- 
claimed, while evangelical perfection is claimed. 
In other words, perfect love-service can be ren- 
dered; while perfect law-service is beyond the 
power of man in this life." — D. Steel. 

While Paul was not perfect as a victor, he was 
perfect as a racer. u Let us therefore, as many as 
he perfect, be thus minded." While the flami 
sentinel prevents our return, in all particulars, t< i 
the "Paradise lost" and the flesh detain om 

entering the Paradise of heaven; the God of all 
grace has commissioned His Son Jesus Christ, and 
the Holy Ghost to "come down and open the gates 
of a new Paradise of love made pel i i ig 

out all fear, love fully shed abroad in our hea rts." 
—Steel. Or rather, we may say. that God has 
acionsly extended a branch of the heavenly 
glory to this earth, a "border land" of heaven 

df, where the soul dwells in sinless rest, and 
the eternal sunshine of God's approving smile, 

"The term perfection is the besl won*, in 
English language for expressing that state 
spiritual wholeness into which the soul h 
entered, when the las) inward foe id conquered, 

ther destroyed | and the last distr:> ting force i- 
harmonized with the mightylove oi Christ 



212 PERFECTING GRACE. 

every crevice of the nature is filled with love, and 
ery energy is employed in the delightful service 
of the adorable Savior, and the soul is as u dead 
indeed unto sin," as the occupants of the Stone 
Chapel graveyard are to the tide of businesx 
which rolls along the streets of Boston. 

However, fractional the man may be in all 
other respects, he is in one sense an integer; love 
pervades the totality of his being. Early in Divine 
revelation do we find Jehovah pointing to this 
state, saying to Abraham; "Walk before me, and 
be thou perfect;" and to Moses, "Thou shalt be 
perfect with the Lord." In many other places the 
same Hebrew word is used in describing charac- 
ter: but three times it is unfortunately translal 
by sincerely or in sincerity, twenty times by 
upright and uprightly, once by undefiled, as 
"blessed are the undefilecl, (perfect) in the way;" 
and once by sound; "Let my heart be sound, 
(perfect) in thy statutes. 1 ' 

For tw-five times the Israelites are commanded 
to bring sacrifices toithout blemish; and every - 
time the w x orcl should have been translated, per- 
fect. God, thus teaching by impressive symbols 
that the heart of the offerer must be perfect 
before God. 

Leviticus is the book of all the Old Testament 
wherein is typically taught the need of inward 
cleansing, whose end is holiness, whose tabernacle 
is holy, whose vessels are holy, whose offerings 
are most holy, whose priests are holy, and their 



PFRFECTING GRACE. 213 

garments are holy, and whose people are holy, be- 
cause their God is holy. 

Opening the New Testament, we find the 
Greek word teleios, perfect, discriptive of fitn 
for the kingdom of God, dropping from the lips 
of Christ, and from the pen of St. Paul seven te< 
times, while the cognate noun, perfection, is twice 
used, and the verb, to 'perfect, fourteen time-. 
This examination shows that the Spirit of inspi- 
ration had a deep design, persistently follow 
from the book of Genesis, to the Epistle of Joi 
That is to set forth the holiness of the servi 
demanded of us, and the perfectibility of I 
Christian, under the dispensation of the Spirit. 
For this perfection is not on a level with ma] 
natural powers, but is the work of the sanctifier 
through the mediation, and blood of Jesus 
Christ, who u "hy one offering hath perfected for- 
ever them that are sanctified." By one offeri 
He has procured the sanctifier, who, so long as 
the world shall stand, is able by His office oJ 
cleansing, to perfect believers, and presenl them 
complete in Christ Jesus." 

Daniel Steel, in his new and excellent >/v>/*/. 
entitled Mile Stout Papers. 

These lines contain so much light on the sub- 
ject, and so well expressed thai I have thought it 
well to quote 11ms at Length. 

Returning to Phil. 3, wo find two (lassos of 
Christians recognized in that Church, possessing 
two different "attainments" in grace. Not differ 



PERFECTING GRACE. 

ent talents, nor diversity of Spiritual gifts, but 
two distinct "attainments," in the way of salva- 

ii. u Let us therefore, as many as be perfect," 

•. Language could not more clearly assert the 

Section of the Apostle and part of the Church, 
while the other part had not "attained" thereto. 
Now it must be claimed that God did more for 
the former class, in regeneration, than the latter. 
or that an additional work had been wrought in 
them; for a difference now exists; some are per- 

t, others not. 

Some may say, that all had but one work 

■ ) uglit ill them, but some had grown to perfec- 
tion: but of perfection by growth, the Christian 

Id has never had a single instance. We have 
seen that growth does not change the nature, but 
perfection is a change into the nature of Christ: 

nee, attributed to the transforming power of 
the Holy Spirit, and the cleansing blood of Jesus. 
St. Paul depended upon God alone, to "reveal" 
unto these non-perfeoted Christians, the light of 
of his promises that through these they might 

>anse themselves from all filthiness of the 
flesh and Spirit; perfecting holiness in the fear 
of God." 

We have met some people who look upon the 
perfecting of members of their Church as a great 
disaster to the body. The Devil wishing a vigi- 
lant committee to keep men out of "this grace" 
that proves so fatal to his kingdom, has secured 
their services by making them believe that this 



PERFECTING GRACE. 215 

experience would divide, and destroy the Church. 
Many of them are doubtless sincere, and are to be 
pittied. But, it seems after all, that these two 
distinct states of grace did not interrupt the peace 
and prosperity of the Church at Philippi; they 
still walked in "love as brethren,' 7 and whereunto 
they had attained u by the same rule. 7 ' 

"And He gave some apostles, and some- 
prophets, and some evangelists, and some Pastors 
and teachers, for the perfecting of the saints.'* 
etc.— Eph. 4: 12. 

Among the duties of the ministry, that of per- 
fecting the saints stands foremost, being pre-emi 
nent in importance. 

How eager the apostles were to visit all the 
Churches, to "perfect that which was lacking in 
their faith, 77 that God might "stablish their 
hearts unblamable in holiness; 77 that they might 
"know what is the hope of His calling, and what 
the riches of the glory of His inheritance in the 
saints. 77 

Paul declares that, especially for this work 
was he "made a minister;" hence, he says. "] re- 
joice in my sufferings for you, and (ill up that 
which is behind of the afflictions of Christ in my 
flesh for His body's s&ke, which is th ) Church/ 1 
He repeatsthat this special ministry was given to 
him for you, and "to fulfill tin* word of God; (or 
to teach you the fullness in the Word of God), 
even the mystery which hath hen hid from 
agas, and from generations, but now is made 



216 PERFECTING GRACE. 

manifest to His saints; to whom, (the saints), God 
would make known what is tii3 riches of the 
glory of this mystery among the Gantiles, which 
is Christ in you, the hope of glory. 

" Whom, (as a perfect Savior),we preach, (to His 
body, the Church) warning every man, and 
teaching every man in all wisdom, that we may 
present every nvxa perfect in Christ Jesus; (for ev- 
ery one "shall be perfected as his Master,") where- 
unto, (in this special calling, of "perfecting the 
saints/') I also labor, striving, according to His 
working, which worketh in me mightily.' 1 — Col. 1: 
23—29. 

This shows that the burden of the apostolic min- 
istry was to lead the Church into the grace of 
perfection, which they did, not only by preaching 
Christ, our "sanctification," but also laboring 
mightily to help tnem into the experience. 

The Gospel does not contemplate the perfec- 
tion of sinners, but faints" — holy ones — such as 
have been regenerated, separated in general, 
from a life of sin, to the service of God; for unless 
holy, in a degree they could not "perfect holi- 
ness." Love must first exist before it can be 
"made perfect." 

The perfection of a saint is, necessarily dis- 
tinct from that moral change by which we be- 
come saints; hence, the perfect renovation of the 
soul, is a second work. 

We will now hear Peter on Perfection: 



PERFECTING GRACE. 217 

"But the God of all grace, who hath called us 
unto His eternal glory by Christ Jesus, after that 
ye have suffered a while, make you perfect, stab- 
lish, strengthen, settle you"— I Peter 5: 10. 

There are, to my mind, two misapprehensions 
of this text, which I wish to correct. First, some 
have inferred from it that our perfection must be 
indefinitely postponed, until we shall have suffer- 
ed a Yvdiile; possibly until near the expiration of 
life. This interpretation conflicts with the whole 
tenor of the Bible. With God salvation is always 
u ?iotv" "Behold now is the accepted time." 4, 6V> 
on to perfection" "That ye be not slothful, but 
followers of them who through faith and patien 
inherit the promise." Heb. 6: 1, 12. Paul, in set- 
ting the Canaan of perfect rest before the Hebrew 
brethren, in chapters 3 and 4, admonishes th 
"as the Holy Ghost saith, Today if ye will hear 
His voice harden not your hearts. 3: 7, 14. Do not 
refuse the call, but "let us therefore labor, (in tin- 
Greek hasten,) to enter into that re3t." 4: 1 1. "JV 
the God of peae * * through 1 

blood of the everlasting covenant, make you , 
fSct." Heb. 13: 20, 21. *Now the God of hope . 
you with all joy and peace, in believing." R >m. 
15: 13. Such is the uniform voice of God to His 
Church in the wilderness. There is no interr 
num fixed between "first love," and love enthron- 
ed or "made perfect," except thai which depends 
upon our privilege I \ hear, and slowness to believe 
the call. Just as soon as we "Are Christ's we are 



218 PERFECTING GRACE. 

Abraham's seed, and heirs according to the prom- 
ise," and u have boldness and access with confi- 
dence" into our " inheritance among them that are 
sanctified by faith." But why did Peter say. we 
have to ''suffer a while," before made perfect? 
The words "a while" are from"oliffon"aji& literally 
means a little: the idea of time is not essentially 
in the word, it simply expresses diminution. It 
is rendered little fifteen times in the New Testa- 
ment, small five times, and few 14 times. When 
connected with time, that idea is properly indica- 
ted by another word: as, oligon Kairon, little sea- 
son — "short time." Rev. 12: 13. Or by a prefix as> 
prosoliffon "little time." Jas. 4: 14. Once, besides 
the instance in Peter it is redered u a while," Mark 

6: 31, where it would be more propperly rendered. 
a little. 

Jas. McKnight renders it "after ye have 
suffered a little;" also the direct translation from 
the Greek, in the Emphatic Diaglott. The idea 
intended by the Holy Spirit, is that after we 
suffer a little — suffer the "crucifixion of our old 
man," the ''destruction of the body of sin," — 
God will perfect us. The utter destruetioh 
of self is the only road to the perfect Christ life 
in the soul. With Paul we must "suffer the loss 
of all things;" for he only that will "loose his 
own life shall find it," gloriously saved in God. 

The second idea drawn from this text, of 
which I wish to speak, is made intelligent to your 
minds by transposing the text as follows: "But 



PFRFECTING- GRACE. 219 

the God of grace, who hath called us after that 
ye have suffered a while, unto His eternal glory 
by Christ Jesus, make you perfect, (now) stablish, 
strengthen, settle you. 7 ' Though this interpreta- 
tion is sustained by good scholarship, I am 
compelled to dissent from it. The main object, 
doubtless has been to remove the apparent delay 
in the work of perfection, and thus harmonize 
the text with present perfection as uniformly 
taught in the Word. But we have seen that 

no elapse of time is expressed by the true text 
at all. 

My second objection is the incongruity of a 

present call, to the enjoyment of a future posses- 
sion. If we apply the "eternal glory" to our 
future heaven, which we cannot enter until the 
close of this life, then it is not true that God 
"hath (now) called us unto" (eis— literally into) it. 
The Lord does not call us into heaven, until we 
leave this world. In the light of the numerous 
Scriptures presented in the preceding chapter, 
the "eternal glory, 11 into which we are called, is 

identical with the perfection which he immedi- 
ately promises. 

Some may stagger at this view, because it is 
called "eternal glory." Bui what o[' that? [s nol 
perfect holiness the eternal glory of the saints^ 
Does not Christ Jesus "bj one offering perf< 
forever them thai are sanctified?" 1 [ere is eternal 

perfection attainable now, which corresponds 

with the "eternal glory" into which Gcd hath. 
even in w < alls as. 



220 PERFECTING GRACE. 

But. again, where is this eternal glory, of 
which Peter speaks? In heaven? No, it is "in 
Christ Jesus,'' the preposition rendered "by," is 
en, its literal force and primary meaning is in, by 
which it is rendered over two thousand times in 
the New Testament. Jas. McKnight, Philip 
Doddridge, and the Germ, version all render it "has 
called us to (or unto) His eternal glory in Christ 
Jesus; 1 this produces perfect harmony in the 
text, the call unto, being in the present tense, the 
glory being in Christ Jesus, is also available now. 
"Arise, shine, for thy light has come and the glory 
of the Lord has risen upon yon." "The glory which 
thou gavest me, I have given them, that they 
may be one, even as we are one; I in them, and 
thou in me, that they may be made perfect in 
one. and that the world may know that thou hast 
sent me." 

The above is literally translated, "that they 
may be perfected into one," in both the Bible 
Union, and Emphatic Diaglott versions, Here is 
perfect harmony between the words of Peter, 
and the prayer of Jesus. The former identifies 
the call to u glory in Christ Jesus," with perfection, 
and the Lord Himself gives us His glory, which 
constitutes our perfection. 

Observe, again, that this glory unto which we 
are called, is, saith the Lord, "I in them, and thou 
in me." This identifies it with the promise: "And 
my Father will love him, and we will come unto 
him. and make our abode with him," — John 14: 23, 






PEEFECTING GRACE. 221 

and also with that which was spoken by the 
mouth of the prophet, 

"Thou shalt call thy walls salvation, and thy 
gates praise. The sun shall be no more thy light 
by day, neither for brightness shall the moon 
give light unto thee; but the Lord shall be 
unto thee an everlasting light, and thy God thy 
glory? 

Our glory, being the eternal God, is necessa- 
rily, an "eternal glory." And this is not said 
particularly of the Church in heaven, but when 
"thy people shall be all righteous."* and when 
"they shall inherit the land," (Canaan or 
holiness). 

The Savior gave this unifying glory to the 
, Church, that the "world might believe," and the 
Prophet attributes the same results to it. 

"A little one shall become a thousand, and a 
small one, a strong nation; I the Lord will hasten 
it in His time. 7 — Isa. 60: 18—22. 

Read also in the first of this chapter, the same 
grand effects flowing out of the glory o\' the Lord 
upon the Church, "Then thou shall see and How 
together" -"be one,"— and, in harmony with the 
prayer of the blessed Redeemer, "that the world 
might believe," the Prophel says. "Theabundan* e 
of the sea shall be converted unto thee, the fori 
of the Gentiles shall come unto thee." Hen 

■ thai it is in this world that God becomes the 
"everlasting light*" and "eternal glory" of His 
Church, which being "seen upon her," attracts 
the nations "like doves t<» her windows," -till 



222 PERFECTING GRACE. 

open to the penitential throng, who enter, and 
"shew forth the praises of the Lord." 

In this connection, I must again call your 
attention to 2 Pet. 1: 3, 4, where we have "godli- 
ness," "glory," and "the Divine nature," joined 
together as one and the same thing; not reserved 
in heaven for us, but "given unto w" even now, 
through "exceeding great and precious promises: 71 
hence, by faith. This glory is not entered through 
death, but "through the knowledge of Him that 
hath called us," and the operation of "His Divine 
power," by which we "escape the corruption that 
is in the world through lust;" that is, we are 
wholly sanctified— cleansed from the moral infec- 
tion of this fallen world. 

Now, we have no more reason to locate the 
glory of 1 Pet. 5: 10, in the future state, than that 
of 2 Pet. 1: 3. And we do less violence to the lat- 
ter, by excluding virture from the church on earth, 
than glory ; for, mark you, the call is not to "vir 
tue" now, and "glory" hereafter, but "He hath 
called us to glory and virtue." The glory precedes 
the virtue, and this is the correct order; for it is 
only when "the Spirit of glory and of (SWresteth 
upon" the church, that her virtue "goes forth as 
brightness, and her salvation as a lamp that burn- 
etii." 

I will cite but one more parallel passage, "But 
we are bound to give thanks always, to God for 
you, brethren, beloved of the Lord, because God 
ha th from the beginning chosen you to salvation 



PERFECTING GRACE. 223 

through sanctification of the Spirit, and belief of 
the truth: "whereunto (unto which sanctifica- 
tion) he called you by our Gospel, to the obtaining 
of the glory of our Lord Jesus Christ." 2 Thes. 2: 
13, 14. Here it is impossible to missapprehend the 
identity of sanctification, and the glory of the 
Lord. He called you unto sanctification, to the 
obtaining of the glory. This proves that we ob- 
tain the glory of the Lord, in the experience of 
sanctification. 

Now, two things that are equal to the same 
thing, are equal to each other: in the above text, 
sanctification is equal to glory, in John 17: 22, 23, 
and 1 Pet. 5: 10, perfection is equal to glory, and 
in Heb. 10: 14, we learn that sanctification and 
perfection are equal to eachother— are the same. 

Thus we find the Divine testimony on the sec- 
ond grace, harmonizes with mathematical preci- 
sion. Having seen that, Peter and| Paul, 3 times 
declared that God "hath called us," (even now) 
unto the "glory of the Lord Jesus Christ," and 
each time supplement the call with promises of 
"sanctification," ''perfection" or the "Divine na- 
ture," and that it is placed before virtue, and iden- 
tified with the indwelling of God. Esa. 80: l ( .': 
and the Comforter, the Spiril of God." l Pet i: 
14; and is promised by Christ Himelf , as the grace 
of perfection, the cementing power, and world- 
saving salt of the church. 

I think we should begin to have "the eyes of 
our understanding, enlighted; thai we may know 



224 PERFECTING GRACE. 

what is the hope of His calling, and what the rich- 
es of the glory of His inheritance in the saints," 
For even now God desires to "make known the 
riches of His glory on the vessels of mercy, which 
He had, (by regeneration,) afore x>repared unto 
glory, (not departed saints, but) even us, whom He 
hath called, not of the Jews only, but also of the 
Gentiles. 77 — Rom. 9: 23, 24. 

In the light of those Scriptures, I think we are 
prepared to appreciate the united call and prom- 
ise of God in 1 Pet, 5: 10, where the Holy Ghost 
has set forth in one blessed experience; "eternal 
glory, 77 "perfection, 77 stablishing, strengthening 
and settling, 77 grace. These latter term beauti- 
fully harmonizes with Paul's description of higher 
Christian grace. He calls it a spiritual gift, to 
the end ye may be stablished," and the "heart stab- 
lished unblamable in holiness" Also "strengthen- 
ed with all might, according to His glorious pow- 
er, unto all patience, (no more impatience,) and 
kmgsuffering with joy fulness, 77 and "that ye be 
rooted and grounded in love. 77 

This most glorious renovation and illumination 
of the soul, Peter announces to his Christian 
brethren, of '"like precious faith, v as an altitude 
of religious experience, which some of them, at 
least, had not yet reached; and, as if anticipating 
the prevailing skepticism, touching the perfecta- 
bility of the saints, in this life, and the fact that 
it is a distinct work of grace subseciuent to pardon. 

e Holy Spirit declares that the infinite Gcd 



PERFECTING GRACE. 225 

Himself, even "the God of all grace" would. m< 
assuredly, "make" these believers "perfect? and 
"settle" them down as immovable "pillars in the 
temple of their God, to go no more out." If. 
therefore, dear reader, if you deny that God will 
do a work in the Christian by which he is m&de 
perfect, you directly Contradict the Holy Spirit. 

I conclude this chapter by citing some texts in 
Hebrews. 

This Epistle is, I think, the most sublime 
treatise on perfection, ever written. It is usually 
attributed to Paul, and addressed to his "breth- 
ran," to such as had made a "profession of Christ 
Jesus," and had been inducted into the first 
"principals of Christ." — 3: 1; 6: 1. Hence, they 
were converted Christians and of the "Household 
of faith." They had entered the course, but were 
not yet prepared to run. A certain "bin," witli 
its accompanying "weights" still adhered to their 
souls.— Heb. 12: 1. 

Alas, how many are, at this time making sad 
failure in their race, for the prfce, because i 
same encumbrances. How can men "run vri 
patience," when yet possessed with the k v>|<l man,'' 
whoso very nature is murmuring, fretting and 
impatience, 

This inherent sin, the pJmphatic Diag 
translates, "Close girding sin;" and 

Howson, "Tiie sin thai clingeth closely round u 
Truly this sin adheres i- ul with dreadful 

tenacity; being bred and born in us, we brii 



226 PERFECTING GRACE. 

through the washing of regeneration, and suffer 
its dire contrariety all through the Christian life, 
unless layed off by the power of God, in a second 
application of the cleansing blood. 

It seems almost enough to cast a gloom over 
heaven and earth, to see the multitudes — doubt- 
less a majority of the annual converts— fall a prey 
to the adversary, through this foe, all for the 
want of having perfection presented to them as a 
definite experience, accessible now by faith. 

"Go on to perfection." is the command of the 
Captain of our salvation, as soon as we enter His 
ranks. — Heb. 6: 1. Much confusion exists in the 
great army as to how this imperitive order should 
be carried out. Some mistake it for a voice from 
the "terrible" summit of Sinai. 

Accordingly they start in the direction of 
"Jerusalem which is in bondage." vainly hopiug 
to work it out. Others, who "are dull of hearing." 
mistake "go" for "grow? these are waiting for the 
Creator to change His established laws, so that 
development in degree will purify the nature. 

Another extensive class dishonor the Om- 
nipotent God our Savior, by an indefinite post- 
ponement, until the "King of terrors." shall 
contribute his aid in its accomplishment. 

All these parties are without a single witness 
to the correctness of their theory. But "God ha> 
not left Himself without witness." Therefore 
their way is not His way. 



PERFECTING GRACE. 227 

Has the Holy Spirit left any occasion for all 
these divergencies? Has He commanded us to go 
to perfection, without marking the place, or 
directing the way? Surely not. The goal is 
clearly pointed out in chapter 10; 14. "For by 
one offering, He (Christ) hath forever perfected 
them that are sanctified." The state of Christian 
perfection, is induced by the work of sanctifica- 
tion. But how are we sanctified? Answer, 
"Wherefore Jesus also, that He might sanctify 
the people with His own blood, suffered without 
the gate."— Heb. 13: 12. 

But again, what is it to be sanctified by the 
blood of Christ? Ans. u The blood of Jesus Christ. 
His Son cleanseth us (God's children) front all 
sin." — 1 John 1: 7. Therefore, sanctification 
which renews the soul in the perfect "image of 
Him that created it," is not a development, but a 
Divine work of cleansing; and, having been 
preceded by the gracious work of justification, 
it is, therefore, a second work, and in tin feai 
God, dear reader, you cannot deny it 

I will conclude tin's chapter with one more 
quotation from this rich and wonderful mine of 
trull i. 

The holy Apostle closed his Epistle with the 
following earnest prayer. 

"Now the God of peace, thai broughl again 
from the dead, our Lord Jesus, thai greal Sh< 
herd of the sheep, tkr&uffh tJu bldod o\' thee^ 
lasting ( ovenant, m< in ev< ry g< i «l 



22S PERFECTING GRACE. 

work to do His will, working in you that which is 
well pleasing in His sight, through Jesus Christ, 
to whom be glory, forever and ever. Amen." — 
Heb. 13: 20, 21. 

0. that every believer would, from the heart 
respond to this amen, and at once "present his 
members for sanctification." One of the majestic- 
features of God's Holy Book, is its beautiful and 
exact harmony. We have just seen that perfec- 
tion is by sanctification, and that through the 
blood of Christ; and here the Apostle cuts the 
matter short, and attributes perfection at once to 
the "blood." This language is so full and perspic- 
uous, that comment can scarcely evolve anything 
that does not lay upon its very face. 

The following questions will call up the several 
points of truth it contains, in connection with 
other texts. 

1. Ques. Who are to go on to perfection? 

Arts. Disciples, saints, or members of "the 
Church of the First-born which are written in 
heaven," who had "come to Jesus the mediator of 
the new covenant and to the blood of sprinkling/* 

2. Ques. By what operation are they made 
perfect? 

Ans. By sanctification. — Heb. 10: 14. 

3. Ques. Who is to do this work? 

Ans. "The God of peace," "Through Jesus 
Christ."— Heb. 13: 12—21. 



PERFECTING GRACE. 229 

4. Ques. When may Christians be made 
perfect? 

Am. '''Now."— Heb. 13: 20. 

5. Ques. What is the procuring cause of the 
grace of perfection? 

Ans. Christ's "own blood," even the "blood of 
the everlasting covenant." — Heb. 13: 12 — 20. 

6. Ques. What are its practical fruits in be- 
lievers? 

Ans. They are "perfect in every good work to 
do His will." 

7. Ques. Does the God of peace perfect Chris- 
tians by correcting their external life only, or by 
an internal work? 

Ans. By "working in them that which is well 
pleasing in His sight," even by "working" pr 
"creating" in them that "new man," or holy 
nature, which only inclines "to will and to do 
of His good pleasure."— Heb. 13: 21. Eph. 4: 24. 
Phil. 2: 13. He "makes the tree good, that the 
fruits may be good," "Creates unto good works 
that we should walk in them," and "purges oul 
the old leaven that the whole lump may be now." 
Perfection, then, is an internal work. 

8. Ques. How can we know that we have 
attained this state? 

Ans. "He hath given us of His Spirit that wo 
may freely know the l/n'/t</s that aregiveo ufi 
God." He bears witness to more than one 1 1 l i i 
first, to the fact that w;eare the "children oi' God," 
then, wo road "that Christ, by one offering hath 



230 PERFECTING GRACE. 

perfected forever them that are sanctified; where- 
of (of which perfection) the Holy Ghost also is a 
witness to us. 7 '— Heb. 10: 14, 14. It assures the heart 
of pardon, and also perfection. The same truth is 
declared in 1 Thes. 4: 7,8. u For God hath not 
called us unto uncleanness, but unto holiness. 

He therefore that despiseth, (the call) despiseth 
not man, (who preaches it) but God, (who is its 
author, and) who hath also given unto us His 
Holy Spirit." Some, it appears, disbelieved, or 
disregarded the converts, call unto holiness; and 
the Apostle, having received the seal and testi- 
mony of the "Eternal Spirit," to the absolute 
verity, and Divinity of this crowning work of 
salvation, is able to assure them in the most pos- 
sitive manner that, in rejecting it, they not only 
ignore His witnesses, but also despise the Father 
of mercies Himself; and by their hard hearted un- 
belief make Him a liar. 

Let all who "ojtyose themselves^ in this "holy 
calling," heed this solemn warning, "lest happily 
ye be found even to fight against God." 

Do you say that our supposed testimony of the 
Spirit to moral perfection is but the product of 
our own fancies? I answer, can we distinguish 
between the communications of our fellow man. 
and the operations of our own mind, and not 
between the voice of God, and our own thoughts? 
Is man more wise than his Maker? Shall not He, 
who created the human mind, know how to hold 
intelligent converse with it? When divinely 



PFRFECTING GRACE. 231 

assured of your pardon and acceptance with God, 
was there any lack of perspicuity in "the words 
which the Spirit speaketh?' 7 

Could all the logic and sophistry of earth and 
hell, for a moment, baffle your consciousness of 
the fact, that God had spoken peace to your soul? 
And if the first direct overture of God, even to a 
darkened sinner is recognized with such absolute 
certainty, is not the familiar voice of God, speak- 
ing in the consciousness of His own child still 
more cognizable? Do you presume to know more 
about the experience, and inward consciousness 
of others, than they do themselves, that you 
dispute their intuitive knowledge, by the light of 
the Holy Ghost? 

Again, have you -such amazing knowledge of 
the Divine Spirit, that you can set metes and 
bounds to His operations, and confidently say 
that He is unable to assure the soul of a believer, 
that he is entirely sanctified from inbred sin. and 
made a holy temple of God^ 

I appeal to you, in the name of Jesus Christ, 
our adorable Savior, He who will soon be our 
Judge, if the Scriptures do not emphatically 
teach, that the Spirit witnesses to our perfection 
as well as adoption. Therefore, the credibility o£ 
those who attest the perfecting irrace of God is as 
well grounded as those who confess His pardon- 
ing mercy. Yea, it is with special reference to 
this higher gracej that we are called and qixaJified 

to be the Lord's witnesses on earth. 



232 PERFECTING GRACE. 

"But ye shall receive power, after that the 
Holt/ Ghost is come upon you; and ye shall be 
witnesses unto me, both in Jerusalem, and in all 
Judea, and in Samaria, and unto the uttermost 
parts of the earth.' 1 — Acts 1: 8. 

Now he that despises this call and the testi- 
mony of those who have received the glorious 
fullness, "after that they believed," "despiseth 
not man, but God." 

"Beware therefore, lest that come upon you, 
which is spoken of in the prophets; Behold, ye 
despisers, and wonder, and perish; for I work a 
work in your days, a work which ye shall in no 
wise believe, though a man declare it unto you. v — 
Acts 13: 40, 41. 

But if you persist in setting aside the testi- 
mony of all God's anointed, who have advanced 
beyond your own experience, will you, dear 
reader stand with me before the oracles of God, 
and hear their infallible verdict. In all candor. I 
ask you if the Scriptures do not uniformly place 
a period between regeneration and perfection, 
and declare the latter to be a work xorought in us 
by the power of God, and through the sanctifying 
and cleansing blood of Christ? It therefore 
inevitably follows that the "perfecting of the 
saints," is a second toork; to dispute this fact, is 
but to controvert the voice of inspiration; and he 
that is at war with the Bible cannot be at peace 
with the God of the Bible. The Bible so abounds 
in declarations of the distinct purifying grace, 
that no less than three times is the idea crowded 



PERFECTING GRACE. 238 

into the single passage at the close of Hebrew-. 

First, God is to do it: hence, a work. Second, it 

is through the blood, and the blood cleanseth, 

which is a moral change— a work of grace. Third, 

it is expressly declared to be an internal work of 

God, But, with all this many, "whose eyes are 

blinded by the god of this world," declare they 

cannot see one proof text in the whole Volume of 

inspiration. 

u At that. time, Jesus answered and said: I 
thank thee, 0, Father, Lord of heaven and earth 
because thou hast hid these things from the w 
and prudent, and hast revealed them unto babe*. 
Even so Father; for so it seemed good in t In- 
sight."— Matt. 11: 25. 26. 

"But, beloved reader, we are persuaded better 
things of you, and things that accompany salva- 
tion, though we thus3peak"of such who "ha 1 

left their first love." 

"Blessed Jefeiis! I would be 
Perfectly o&njfbrmed to t 
Washed in thine own }>ivri<>u> bio >d, 
Wholly sanctified to God, 
Thou alone bast poiyer, I knew. 
Full .<<i!r<ifi<>n to besl ' v * , 
And I trust thy gracious will. 
This fill. 11 



CHAPTER XV. 
LOVE, AN OLD AND NEW COMMANDMENT. 

XF. AS we have proven, the Bible teacher a dis- 
tinct blessing of purity, after conversion, then 
we should also expect to find a corresponding up. 
lift in all the eoncommitant graces. The removal 
of all anger, malice, selfishness, pride and hatred 
from the heart, naturally gives place for an 
increased measure and unmixed manifestation of 
love, corresponding to the two degrees of holiness. 
They are denominated "first love' 1 and "perfect 
love/* The expression, "first love."— Rev. 2: 5, 
implies a succession of love states. 

Were there no sharply defined transition from 
one degree and condition of love to another, but 
only a gradual developement of the same love 
received at conversion, there would be no occasion 
for the above language, and Christ would, doubt- 
less, have said, "ye have left your love." From 
"first love," we. therefore, infer a second love or a 
state of Divine love in the heart, distinct from, 
and in advance of that received, when first indue- 



LOVE MADE PERFECT. 

ted into the kingdom. These two states of gra6e 

are enjoined by two distinct commandment^: 

"Brethren, I write no new commandment unto 
yon; but an old commandment, which ye had ti- 
the beginning. Again, a new commandment I 
write unto you; because the darkness is past, and 
the true light now shine th."— i John 2: 7. 8. 

In the following chapter John proceeds to ex- 
plain the old commandment: 

"Whosoever is born of God doth riot commit 
sin, *• In this, the children of C< n I 

are manifest, and the children of the Devil: wh< 
soever doth not righteousness is not of God: nei- 
ther he that loveth not his brother, for this is the 
message that ye heard front the beginning."— 

3: V)— 11. 

The old commandment, we see. is low in the 
positive degree, and, as possessed by everyone 
that is born of God. 

Now let us follow John tb the new command- 
ment: 

"And this is His commandment, that we should 
believe on the name of His Son. Jesus Christ 
and love one another as He (Christ) gave us com; 

mandmejit.!'^yef. 2^ 

For an explication of the new commandment, 
John refers us to Christ. Let ns hear Him: 

U A new commandment I giyp unto yon, that 
ye lave one atibther, ks / have loved yon." John 
i:;: 94. 

"This is my commandment, that ye lovdom 
other, ax 1 hart h>re<l you; yrt-atcr lof)6 % hath I 
man than this, that a man lav down his life fol 
his f rieilds." John lf, : 1% 13i 

How beautifully the Word ot God explains 



286 LOVE MADE PERFECT. 

itself, John s old and new commandment enjoin 
love in two different degrees; the first is unquali- 
fied and is the distinguishing mark of all who 
are born of God. The second is love in the super- 
lative degree. It consists in loving as Christ 
loved; which, all will allow, is perfect love. He 
says: "Greater love hath no man than this;" and 
this same absolute reign of love, that filled the 
entire being of the adorable Redeemer, and offer- 
ed up his precious life for a lost world, He pro- 
poses to establish in the heart of every one of His 
disciples. 

The new commandment does not impose any 
particular outward observance; but "which thing 
is true in Him and in you, it is an inner state — i. 
e., the unmixed love of Jesus. 

it is true in yon, namely, in all in 
whom "the darkness, (all moral corruption,) is 
past/' or all sin is destroyed, and in whom "the 
true light now shineth." 

In the first chapter of this Epistle, the beloved 
Apostle says that he writes to them "that their 
joy might be full," and that they might have a fel- 
lowship with Him,'' L e., that sweet union of lov^ 
which flows from perfect ''fellowship with the 
Father, and with His Son, Jesus Christ/'' 

He further declares unto them that "Gtod is 
light, (this is the true light of the new command- 
ment), and in Him is no darkness at all;' 7 and 
adds: u If we walk in the light as He is in the 
light, we have fellowship one with another, and 



LOVE MADE PERFECT. 237 

the blood of Jesus Christ, His Son, cleanses us 
from all sin." 

This shows that the new commandment, of 

perfect love, involves perfect heart purity, both 

being identified with the "true light" of God. 

The Apostle continues his explanation, of the 
new commandment as follows: 

"If we love one another, God dwelleth in us. 
and His love is perfected in ud. v a God is love, and 
he that dwelleth in love, dwelleth in God. and 
God in him. Herein is our love made perfect, 
(raised from the old to the new commandment). 
that we may have boldness in the day of Judg- 
ment: because as he is, so are we in this world. 
There is no fear in love, but perfect love easteth 
out fear; because fear hath torment. He that 
feareth is not made perfect in love," is yet in the 

old commandment, or first degree of love. — 1 John 

4: 12, 16, 17 and 18. 

Here is clearly taught a transition from a 
first to a second state of love. 

What a halo of glory all these Scriptures 
throw around the new commandment. In this 
luminous zone the soul dwells in the bosom of 
God, in freedom from sin. fullness oi' joy. and 
perfect "fellowship with the Father and His Son. 
Jesus Christ," and u one with another."' 

Sin is the souree of all strife, dis.-ord and di- 
vision; hut in obedienee to the new eominand- 
ment, we "walk in the lijofhl as Cod is in the light," 
having perfect fellowship, and union, berau 
the "blood of Christ eleanscth us from all sin." 



238 LOVE MADE PERFECT. 

'Tarty names and discord ceasing, 
Lo, before His feet they fall. 

In the universal blessing, 
Full salvation sweeps them all. 

Hallelujah! 
Jesus Christ is all in all." 

This identifies the new command with sancti- 
fication; for u He that sanctifieth, and they which 
are sanctified are all of one."— Heb. 2: 11. And 
with the Savior's crowning gift to the Church. — 
John 17: 22. All hail the sinless "glory" which 
makes us "one even as Christ and the Father are 
one." "God is light," even the "true light" which 
shines in them in whom the new commandment 
is fulfilled; and "He that dwelleth in love (the 
new commandment), dwelleth in God and God in 
him:" that is he dwells in eternal light, and 
infinite love. O, the cloudless glory of full salva- 
tion! Praise the Lord oh my soul! The Lord 
God is thy sun and thy shield. The heaven of 
love is thy everlasting abode! For love, the soul 
was formed; this is its native element; here only 
can it live; and here, in the bosom of infinite 
love, hath God prepared its dwelling place. 

Everlasting "thanks unto the Father which 
hath made us meet to be partakers of the inher- 
itance of the saints in light" even that "inher- 
itance among them that are sanctified by faith." 

O, the "riches of the glory of His inheritance." 
To the Church dwelling on this holy and clelecta- 



LOVE MADE PERFECT. 239 

ble mount God says, "Thou shalt call thy walls 
salvation, and thy gates praise; the sun shall be 
no more thy light by day; neither for brightness, 
shall the moon give light unto thee; but the 
Lord shall be unto thee an everlasting light; 
and the days of thy mourning 
shall be ended. Thy people also shall be all 
righteous; they shall inherit the land forever.** - 
Isa. 60: 18—22. While in the imperfect, or mixed 
state of love, such Scriptures are generally 
applied to the future heaven; but no sooner hath 
God "shined into our hearts, to give us the 
(true) light, of the knowledge of the glory of God 
in the face of Jesus," than we find ourselves in 
the blissful sunlight of the above inheritance, 
even "among the sanctified." The soul that is 
made free from sin, and swallowed up in the 
boundless ocean, and beatific glory of Divine love, 
is so perfectly satisfied and enraptured with the 
Divine Being Himself, that all created good sink> 
into comparative nothingness. Natural winahine 
or darkness, health or sickness, prbsparity or 
adversity, wealth or indigence, whether befriend- 
ed or persecuted; are all the same to him. Dwell- 
ing in the bosom of the Father of all good, the 
very source of every blessing, he can but realize 
at all times; I am " perfect entire, wanting nothing" 
Being filled with perfect faith and absolute 

loyalty to God, he sees God's sweet will and hi> 
own highest good in every tiling that affect him: 
hence, lie loves God alike, and is equally happy 
in the most opposite conditions of lite. 



240 LOVE MADE PERFECT. 

So deeply was the Savior's new commandment 
engraven upon the heart of the beloved Apostle 
John, that St. Jerome says in his extreme old age, 
when he used to be carried to the public assembly 
of believers, his constant saying was, u Little 
children, love one another." His disciples asked 
him why he constantly said the same words? 
; Because," said he, u it is the commandment of the 
Lord, and the observance of it alone is sufficients 
Here we have the conclusion of the whole matter. 
He who had learned the glory of this heaven born 
passion, on the very bosom of the Son of God's 
love, and in the fires of Pentecost, sums up all the 
essential elements of the kingdom of heaven in 
the Lord's new commandment of absolute love. 
Who is richer than he 

kt Whose bosom is tilled wjith love?" 

Who is not poor without it. O, my brother, leave 
all your murmurings in the wilderness, and come 
and dwell in this blessed zone of ''perfected love," 
where our happiness does not depend upon a 
thousand varying circumstances, but centers in 
God alone. 

I'v found a joy in sorrow sweet, 

A sacred balm for every pain. 
All that I wish, in God complete, 

And every loss, a greater gain. 

These two states of Divine love are clearly 
brought to view in the epistle to the Corinth- 
ians. The disciples at that place, had believed in 



LOVE MADE PERFECT. 241 

Christ, and received the ordinance of baptism 
over four years previous, and still remained "in 
Christ." But, not having "perfected holiness." 
they were yet in the first, or infantile state of 
irrace, that is they were u i/et carnal," even ''babe* 
in Christ" 

Here is both nature and grace, love and its 
opposites. 

Paul, therefore, wishing to lead them on to 
the new commandment, shows them the "more 
excellent way," of which the prophet had said. 
u It shall be called the way of holiness" but the 
Apostle here describes it, as love in a "more 
excellent" degree: love that "believeth all things, 
hopeth all things, endureth all things;" love that 
"seeketh not her own" and "tliinketh no evil"— 
saves from all evil thoughts, having the "mind of 
Christ." Moreover, this more excellent love 
''never faileth" and is the 'greatest of all the 
graces. — 1 Cor. 12: 81, and chapter 13. 1 have 
followed other versions in ppn^Wg </f/«j>c. Jjpve 
instead of charity; it is our only Greek word ; 
love. 

The higher type of love here shown by St, 
Paul to the Chureh. corresponds with ihe 
"greater," or "perfected" love of the new com- 
mandment. 

But, it may be inquired how aeeount for the 
first, or imperfect form of love; is it from (iodf 
and if so, does He bestow imperfect gifts? We 
answer, it is from (too!; nevertheless there is no 



244 LOVE MADE PERFECT. 

of the Lord. Is not this the '"glorious liberty of 
the sons of God?" Truly love is a sweet and 
"perfect lata of liberty;" ita language is not, "thou 
shalt, but "thou mayest," for gems of Divine glory 
and flowers of bliss strue all the pathway in which 
it leads the happy soul. 

"As thou didst give no lav: for me, 

But that of perfect liberty, 

Which neither tires nor doth corrode, 

Which is a pillow, not a load, 

Teach both my eyes and hands to move 

Within those bonds set by thy love. 

Grant I may pure and lowly be, 

And live my life, O, Christ, to thee." ' 

—Fnlkr. 

Instead of ruling with rigor, the law of love is 

but the sweet, constraining hand of God, which 

gently conducts us in all the paths of His good 

pleasure. 

"And I will put my Spirit within you and 
cause you to walk in my statutes. 71 — Ezk. 86: 
27. "For this is the covenant that I will make 
with the house of Israel, after those days, saith 
the Lord, I will put my law (love) into their 
minds, and write them in their hearts."— Heb. 
8: 10. 

The heart is the fountain of desire, and to be 

free to follow that which is in the heart, is the 

enjoyment of liberty. And as the Lord writes 

His law in the pure heart and mind, the Holy 

soul walks in the utmost freedom in fulfilling 

the same. This golden "sceptre of righteousness." 






LOVE MADE PERFECT. 245 

"orders all our steps in the higher Divine walk, 
touches into action every desire of the heart, and 
opens the infinite store of heaven's rich blessings, 
for their gratification. To the perfected in low. 
God is not afraid to say, "ask what ye will and it 
shall be given you." "The desire of the righteous 
shall be granted" — Prov. 10: 24, because "the de- 
sire of the righteous is only good"— Prov. 11 : 23. 

All this will not fully apply to those in their 
"first love," because there is "another law in their 
members," besides the law of love, and many 
their desires arise from this law, and cannot, 
therefore, be indulged; these often "ask but 
receive not, because they would consume it on 
their lusts," and rob God of His glory, through 
the deceitfulness of inbred sin: hence, the 
purified have special promises of answer to 
prayer. 

"And I will bring the third part through the 
fire, and will refine them as silver is refined, and 
will try them as gold is tried: they shall call 
my name, and I will hear them: I will say, i\ - 
my people; and they shall say, the Lord is i tj 
God."— Zech. 13: \i 

Yea, to them that dwell in perfect love, who 
do "not hurt nor destroy in all God's holy moun- 
tain, saith the Lord." 'it shall come to pass, thai 

before they Call, I will answer: and while they 
are yet speaking I will hear/' Isa. 65i iM. 25i 

I have said, thai love is the supreme law in tin* 
moral universe. 

Hut, it may be asked, fe it tiot suhjeet p, Q 



246 LOVE MADE PERFECT. 

I answer, nay, but it is identical with God. "God- 
is love, and he that dwelleth in love, dwelleth in 
God and God in him." 

0, the beauty and excellency of the Divine 
government! Instead of leaving us with only His 
precious written will, wherein our enfeebled 
judgments might possibly have missed the w r ay; 
the Father of mercies enters into our soul, with 
the living, all pervading, and sweetly constraining 
law of love, which "abideth and teacheth us of all 
things," and "guideth all our paths," and though 
His edicts are sw r eetly blended with our own 
conscious volitions, for "he that is joined to the 
Lord is one Spirit," yet they are love whispers 
of Him w r ho reigns in the holy temple of the 
heart. 

"I'm walking close to Jesus' side, 

So close that I can hear 

The softest whisper of His love, 

In fellowship so dear; 

"And feel His great Almighty hand 

Protect me in this hostile land. 

0, wondrous bliss, oh joy sublime, 

I'v Jesus with me all the time." 

But we must not allow the blessedness of this 
Divine life to transport our mind from the special 
object of this work. Hence, dear reader, we call 
your attention to the following facts. 

1. Both Christ and St. John enjoined this new 
commandment upon converted believers. Now, 
it must be apparent to all, that if it were essential 



LOVE MADE PEBFECT .,,- 

to the grace that inducts into the Divine f,n,iK- 
he disciples could not have '-follow a ■ ' | 
the regeneration," nor John's "i;m V , 

already shown, itisa state of Divine gran ] in . 

irom-and posterior to justification 

2. Both Christ and the Apostle eftfoiried this 

new commandment, to the end "that vour 
may be full."-John 15: 11-13; I J^ 1 t 
Hence it is identical with that fu uness Which we' 
have shown to be a second enduement from ^ 
Behold the coincidence of the two. Christ caUs 
the fullness ot joy," «jfr joy fulMed h £* 

" fol i T lbeS the new c ™*ndment as lt 
th "^r 111 ? 1S <"" in m ™ ^ ^ your 
A lnis new commandment" represents a i™ -. 

not being inwrought when born of God, {inv tl 

it' 9 ~ U ' } ' - ^« - an am 

4. The "new commandment," or Christ | ikl . 
ove ;. J °hn describes as love W, ,„,*,/. 
implies a previous state hi which ouHoWfenot 
perfect; but as neither will apply to the sinner of 

in you, therefore, they must represent two 

«al ^ graoe, these two states must have been 
""i"<vd hyto^/, > wort* of tract 

•»• ,, '«'»-'- isagrowth in love but that fe nol 






248 LOVE MADE PERFECT. 

referred to, in these Scriptures; here we read of 
love, not grown, "but u made perfect." The 
implanting of Divine love is God's work, in re- 
generation, and the Bible is no less positive in 
teaching that "the God of peace does, through the 
blood of the everlasting covenant, make us 
perfect." Which perfection is limited in the 
Bible to "perfect love," perfect holiness,"— 2 Cor. 
7:1, and perfect purity.— 1 John 3: 3. Therefore, 
dear reader, if you accept the Bible as true, you 
must accept the truth of two distinct and Divine- 
ly wrought works of grace in the soul. 

"Lo! the promise of the Father, 

Pours upon the waiting race, 
And the willing people gather, 

Where He shows His smiling face. 
Hallelujah! 
Shout the triumphs of His grace. 

Love, the only bond of union, 
Love, the balm for every wound, 

Love, the secret of communion, 
Spreads its healing all around. 
Hallelujah! 

Let the love of God abound." 



CHAPTER XVI. 

THE FIRST EPISTLE TO THE THESSALONIANS 
MOST EMPHATICALLY TEACH ENTIRE 
SANCTIFICATIOX AS A SEC- 
OND WORK. 

JHAT the Thessalonians had been soundly 
converted to God, before the Apostle ad- 
dressed his first epistle to them, cannot be doubt- 
ed, for he calls them "brethren beloved," and 
declares that they "knew their election of God. 17 
u For," says he, "our Gospel came not unto you 
in word only, but also in power and in the Holy 
Ghost and in much assurance. * " :f " :: " And ye be- 
came followers of us, and of the Lord, having 
received the word in much affliction," i e., they es- 
poused Christ right under the fire of persecution: 
and so deep and strong was their zeal for their 
new Master that they endured these much af- 
flictions with joy of the Holy Ghost." 

Paul further describes their religious status 
thus: "Remembering without ceasing, your work 
of faith and labor of love, anapatiencie vf lr 
in our Lord Jesus Christ, in the sight of God and 



SAN< TIFKATION AFTER JUSTIFICATION. 

our Father;" 7 lie adds tliat they "were easampUs to 

all that believe in Macedonia and Acliaia. 

What could more plainly set forth a thorough 
Gospel conversion, and unblamable Christian 
character. Read the entire first chapter. 

Let us uow inquire whether they still main- 
tained their fidelity to Christ. 

Paul, their beloved teacher and father, in the 
Gospel, was now imprisoned at Athens; and he 
sends Timothy, his only attendant, to "establish 
and comfort them, concerning their faith: that no 
man should be moved by these afflictions." — 3: 23 

"But uow when Timotheus came from you unto 
us, and brought us good tidings of your faith and 
charity (love), and that ye have good remem- 
brance of us always, desiring greatly to see us, as 
we also to see you; therefore, brethren, we were 
comforted over you in all our affliction and dis- 
tress by your faith." 3: 6, 7. Here we see that 
their faith, love and zeal, had not in the least aba- 
ted. 

But did this satisfy the apostle? By no means. 
While their steadfastness in Christ, was a source 
of great comfort to the suffering prisoner of the 
Lord; his heart was still burdened for their ad- 
vancement to the sure standing ground of estab- 
lishing grace. Hear him: 

" Night and day praying exceedingly, that we 
might see your face, and might perfect that which 
is lacking in your faith."— 3: 10. 

Christ, the "authorjof their faith," had not yet 



SANCTIFICATION AFTER JUSTIFICATION. 251 

finished it. Not having entered upon the ''more 
excellent way" of "love that believeth all things/' 
and u endureth all things;" they had not done 'all 
to stand," and were, therefore, in much danger of 
falling. 

He prayed fervently that u God Himself and 
our Father, and our Lord Jesus Christ, direct 
his way unto them, 71 and increase their love, "To 
the end He may stahlish their hearts unblamable 
in holiness, before God, even our Father.'" — 3: 
11—13. 

Their outward life he pronounced blkmeless, 
hut he well knew that those good fruits were 
brought forth by the grace of God, in opposition 
to the inbred foe that still lurked within. 

Therefore they needed the blessing of a pur- 
heart, by which God would make them l 1parfe it, 
stablish, strengthen, and settle" them. 

The burden of the Apostle's preaching \v] 
he was yet with them, centered in his fervent de- 
sire to lead them into this higher life, and a 
pealing to those former exhortations and earn 
commands, he again assures them that "this is the 
will of God, even your sanetification, tint ye 
should abstain from fornication: that eyerj 
of you should know how to possess His vessel in 
sanetification and hojior."— 4: 2—4. 

Had they been entirely sanctified when tl 
"received the word of God" and the "joy" < 
don, there would be noneed of the Apostle urging 
it upon them now; no occasion for affirmingil to 



252 SANCTIFICATION AFTER JUSTIFICATION. 

be the will of God, for they would have known 
it by experience. 

Until indwelling sin is removed by the blood 
of Christ, there is much danger of the child of 
God being thereby overthrown, in which case 
those particular vices which characterized the 
past life, are apt to resume their control. 

Therefore, sanctification is urged upon these 

converts lest they fall into the shameful practices 

common to the low grade of heathen society, from 

which they had been raised by the "Gospel of 
God." 

Other sins, as pride, woiidliness, etc., exhibit 

the sad want of sanctification in the Churches of 
the present age. 

Paul continues to urge this important wor k 

of grace upon them, by declaring that "God hath 

not called us unto uncleanness but unto holi- 
ness/ 7 — 4: 7. 

This implies that God, in the Gospel, has pro- 
vided for, and calls us unto perfect holiness, and 
so long as we have not appropriated the means of 

>ur absolute purity, we have not complied with 
the "perfect will of God. 77 

Finally, as if to arouse all their energies into 

immediate effort to reach the glorious summit of 

full salvation, the Apostle lays before them the 

manner of his fervent "night and day 77 prayers: 

Lk And the very God of peace sanctify you 
wholly, and I pray God your whole spirit and 
soul and body be preserved blameless unto the 
coming of our Lord Jesus Christ. Faithful is lie 
that calleth you who also will do it 11 — 5: 23, 24. 



SANCTIFICATION AFTER JUSTIFICATION. 253 

What! these good, zealous Christians, whose 
faith had acquired such a wide-spread notoriety, 
who had "received the Word of God with joy of 
the Holy Ghost," and who had stood so firm and 
true to the Lord, in their persecution? Do they yet 
need the grace of entire sanctification? Why in- 
sist that God must do another work for them? 
Why not let them alone to grow in grace, and 
thus "go on to perfection?" 

Such is the wisdom that men now teach, lout 
not the "wisdom that cometh from above," and 
"which the Holy Ghost teacheth." 

It appears to me that he who would attempt 
to wrest from these Scriptures the invulnerable 
evidence of sanctification, as a Divine work after 
sanctification, can unscrupulously evade any oth- 
er declaration of Holy Writ that he chooses 
not to accept. Surely, such can not say, with Da- 
vid, "My heart standeth in awe of thy 
Word." 

But the Word of God rejected, remains still 
the same, and by it we must stand or fall, and all 
doctrine must be tried. 

Ever since the "kingdom of the Holy Grhost" 
was fully set up on the day of Pentecost, holy 
men and women of all nations, and of every de- 
nomination have testified to two definite instan- 
taneous works of grace wrought in their hearts by 
faith, L e., regeneration and entire sanctification; 
both of which they claim, are distinctly taught 
in the word of God. 



254 SANCTIFICATION AFTER JUSTIFICATION. 

In direct opposition to their testimony, another 
class disclaim the second experience, and aver that 
the Bible teaches but one. Now the latter Glass, 
not having obtained the second moral change, are 
entirely ruled out of the witnesses on that point, 
being unqualified to testify. Hence, the testimo- 
ny of the former class stands unrebutted. 

It is a truth that if we were to summons the 
whole human family; yea, all the created intelli- 
gences of the universe, we could not overthrow 
the testimony of one of the least of the higher 
life witnesses. 

Since testimony rests upon actual knowledge 
or personal experience, and nothing else for a man 
t< > depose against the verity of either the exi 
ence of pardon, or entire sanctificatioiL would 
presume that he knew that nothing exists out>: 
of his knowledge; in other words, tha the hwivs all 
that he doe* knon\, and all lie does not know. The 
fact is he that disputes either of the above, simply 
announces that he has not had the experience 
himself; beyond this his testimony is invalid. 

But we have said that the Word of the Lord 
is the final umpire to which all questions in relig- 
ion must be referred. 

Let us, therefore, use this Epistle of Saint 
Paul, as a balance to weigh these two positions. 

What do we see? 

An inspired Apostle addressing one of the 
best, if not the very best Church described in tJ 
New Testament, calling them, and commanding 



SANCTIFICATION AFTER JUSTIFICATION. 






them unto -holiness of heart, and praying, even 
'•night and day" that the "very God of peace 
might sanctify them wholly" 

With this Epistle open before us, I positively 
assert that 

1. it can not be denied that the Thessalonians, 
to whom Paul wrote, were genuinely converted to' 
God. 

± It can not be denied, that they possessed 
more than ordinary faithfulness in the Lor 

3. It can not be denied that, up to the fcime of 
Paul's writing this Epistle, they were "ail r 
children of light," and had not declined in their 
fidelity to Christ. 

-i. It can not be denied, that, with all their 
past experience of new life, light, and joy. their 
hearts were not yet "perfect" or "established un- 
blamable in holiness." 

5. It can not be denied, that they; were now 
under the call of the Gospel, and subjects of I 
Apostle's most fervent and constant pray 
God for their immediate sanctification. 

ft It must also be acknowledged that their 
entire sanctification was not to he effected by 
their own work.-, or developed from their pi 
entgoqd. state of grace, but that the same (. 
who palled them thereto by His Word was t- do 
the work in them, and having been succeeded by 
justification; I say. in the tear el' God, yea. in tl 
ery presence of the God of the Bible, 
7. You can not, </<»/ ,' thai I 



256 SANCTIFICATION AFTER JUSTIFICATION. 

children of God are raised into this pure and ho- 
ly mount of perfect assurance, by a second work 
of Divine grace. 

What perfect harmony in the order of salva- 
tion, as set forth by Christ, its author, and the 
faithful executors of His will. Both led peniten- 
tial souls into the kingdom of God, and subse- 
quently prayed for their full sanctification into 
the full "righteousness of God." 

From our last text we see that the grace of 
total sanctification extends to the entire man. 
Every faculty and power of spirit, soul, and body. 
is to be separated from the inbeing of all moral 
corruption; even the most deeply-rooted power of 
evil; yea, "every plant that our Father has not- 
planted (in us) shall be rooted up," and all our na- 
tive powers brought into sweet harmony with 
and holy service to God. 

How extremely gross and darkened that mind 
that thinks the Divine Being takes no notice of 
the use we make of our bodies; the corruption or 
perversion of appetite, the violation of physical 
laws, especially in point of temperance and clean- 
liness, which is practical godliness. He who 
through filth iness of person or apparel renders 
himself offensive unto man, can not well be 
pleasing to God He may possibly have obtained 
a clean heart, but lias yet to learn how to glorify 
God in its manifestations, and a light thus smoth- 
ered beneath a bushel must ere long expire. 

How utterly repugnant to the pure and heav- 



SANCTIFICATION AFTER JUSTIFICATION. 257 

en born religion of Jesus, is the shameful, filthy 

appetite for tobacco; is it possible that a man can 

even in the "first faith," indulge this unholy habit 

without protest of conscience? If so, it can only 

be accounted for by the stupefaction of the moral 

perception, caused by the use of the filthy poison 
itself. 

The use of tobacco as a habit is a sin, 

1. Because it is the gratification of an unnatu- 
ral appetite: 

2. Because it is inimical to the health of body 

and mind, the appetite for the noxious weed is. 
itself a disease. 

3. Because it debases the social and moral 
powers, is greatly derogatory to good manners and 
refinement. 

4. It is a sin, because it involves a useless and 
unrighteous waste of the Lord's means. 

5. It is a sin, because a sickning offense t< > nearly 
all who do not live and move in the stench of the 
vile habit, 

6. Once more it is a sin, because a shameful 
imposition, a detestable outrage upon the kind 
and patient hands that are compelled to remo 
the stains of your sin, and the filth thai falls 
from your unholy lips. 

Do not, my enslaved brother, think me unkind, 
for classifying this idol in the catelogue rf; sin: 
on the contrary, 1 do yon a greal favor. T<> your 
plague I attach the promise thai leads under the 
blood. This is your only hope of deliveranc 



258 SANCTIFICATION AFTER JUSTIFICATION. 

"The bloQX? of Jesu? Christ God's Son cjeanseth 
us from all sin" 'The very God of peace," who 

Tails you, not unto uncleanness, but unto holi- 
ness;' is able to "sanctify y&u tvholh/*' "through 
and throui/hy "the ivhole of >/ou" according to the 
German and literal Greek. And "faithful is He 
that ealleth you who also mill do it' He will 
make yon pure and holt/, and then "preserve you 
blameless, in soul, Spirit and body," all the days 
i )f your life. 

The appetites for tobacco, liquor, etc., are 
sprouts from the bitter root of inbred sin. and 
when the noxious old stump is extracted by the 
power of God, all its manifold shoots also disap- 
pear, see an enumeration of some of the produ 
of the flesh, which antagonize the "fruits of the 
Spirit," as the weeds do the rising crop. — Gal. 5: 
19—21; 1 Cor. 3: 3: Epli. 5; 3, 4: Col. 3: 5. He 
who allows none of these "works of the flesh" a 
manifestation in life, is a Christian freely Justi- 
fied; but he in whom their root and source, all 
consciousness of their indwelling tendencies is 
eradicated and destroyed, is a Christian wholly 
sanctified. 

This full redemption of "soul, Spirit and 
body/ 1 as an instantaneous experience, including 
the removal of all traces of the tobacco, and oth^r 
abnormal appetites, is confirmed by a "cloud of 
witnesses." 

Why should this seem an incredible thing? 
Has not God -chosen us in Him before the foun- 



SANCTTFIC 4TI0N AFTER JUSTIFICATION. 259 

dation of the world, that we should he holy and 
without blame before Him in love?"— E ph. 1: -1. 

To say that God cannot make us u pure even a> 
He is pure," and "preserve us blameless" in this 
life, is virtually robbing Him of the attribute of 
infinity. To say He can but will riot, m a 
reflection upon His holiness; for thus to allow 
sin, implies sympathy with sin. 

Again, I ask, is not our perfect deliverance 

from all sin provided for in the atonement of 
Christ? 

"For to this end, Christ both died, and 
rose again, that He might be Lord both of the 
dead and living." — Rom. 14: 7—9. 

"Ye are bought with a price: therefore, 
glorify God in your body, and in your spirit, 
which are God's."— 1 Cor. 6: 20. 

Would the alwise God lay down the inestimable 
price of His dear Son, to purchase you wholly for 
Himself, and still leave in you the Devil's brand 
mark, the smallest particle of sin. or unholy 
nature? Certainly not. The full influence of the 
death of Jesus, is our complete death to sin. "All 
the fullness of the God-head bobily," was con- 
centrated in the person of 'Jesus Christ to effect 
this glorious emancipation; and as if no other 
sin-polluted man needed atonement, each one of 
the entire fallen race, can say with Paul. "The 
Son of God loved me and.'gave Himself for na." 
Here is a whole infinity of redeeming love lav- 
ished upon a single soul, and must he yet suffer 



i 



260 SAXCTIFICATION AFTER JUSTIFICATION. 

the distraction of inward foes, to the end of his 
life? Can Satan infuse more bane, into man 
than Omnipotence can extract? The voice of a 
crucified Redeemer speaks in language most 
unequivocal, that He "came to destroy the works 
of the Devil" and "redeem us from all iniquity." 

When thus washed and sanctified through and 
through, by the blood of the cross, our entire 
being is at once caught up in the flames of Divine 
love, and carried forward, constantly in all the will 
of God, by the double impulse of the "Comforter."' 
and a united holy nature. Remember, once for 
all, dear reader, that full salvation is not a 
question of human ability, but of Divine efficien- 
cy. It is the "very God of peace" who proposes 
to "sanctify you wholly,' 1 throughout "soul, 
spirit and body," and "all things are possible 
with God." It therefore, only remains for you to 
acquiesce in the "holy calling," and "eternal 
purpose," of Him that "worketh all in all," by an 
entire abandonment of self and all forever into 
His hands. 

Now, beloved reader, the "unsearchable riches 
of Christ" is before you, and the claims of heaven 
upon you; do you accept them. Either you must 
yield all to God, and live out your life, "hence- 
forth unto Him who died for you," or go forward 
into the future, convinced that you are wronging 
God, and keeping back from Christ that which 
His death demands, and His love constrains. 
Which will you do? 



SANCTIFICATION AFTFR JUSTIFICATION. 



261 



"Lord, my will I here present Thee, 

Now no longer mine; 
Let no evil thing prevent me, 

Blending it with Thine. 

"Lord, my life I lay before Thee, 

Hear the sacred vow! 
All Thine own, I now restore Thee, 

Thine forever now. 

"Blessed Spirit! Thou hast brought me, 

Thus my all to give; 
For the blood of Christ has bought me, 

And to Him I'd live." 



h<^ 




CHAPTER XVII. 

TWO MEASURES OF SALVATION IN CHRIST 
JESUS, TAUGHT IN 2 TIM. 2. 

«< THEREFORE, I endure all things for the 
jtf elect's sake, that they may obtain the salva- 
* <» tion which is in Christ Jesus with eternal 

glory."(— 2 Tim. 2: 10.) 

The "eternal glory" may, possibly refer to the 
future glory of the saints. But it is much more 
consonant wuth parallel texts to apply it to the 
"Spirit of glory and of God," which, Peter says, 
rests upon the happy, persecuted saints; and 
which lie identifies with perfection or establish- 
ing grace; and which glory Christ gave to His 
Church, to adorn her as "the City that men call 
the perfection of beauty, the joy of the whole 
earth," "that the world might believe," and be 
attracted by her sweet fellowship of love. 

Yea, Christ Jesus Himself is, "A light to 
lighten the Gentiles, and the (eternal) glory of 
His people Israel."— Luke 2: 32. "The salvation 
which is in Christ Jesus with eternal glory" 
beautifully correspond with the negative and 



MORE TO FOLLOW. 263 

positive of entire sanctification, i. e., the cleansing 
away of all moral impurity, and the infilling of 
the "Spirit of glory and of 6W." 

One thing is certian, the inspired Apostle 
teaches a salvation to be "obtained,"^ by persons 
who are already the elect children of God. 

Can it be possible that the many Scriptures 
which teach that men do not grasp all the "salva- 
tion that is in Christ Jesus" when they become 

"elect," or justified believers, mean something else 
or nothing at all? 

Blessed be the name of the Lord! at last my long- 
ing soul has realized that "His promises are all 
yea and amen, to them that believe." I gratefully 

"set too my seal that God is true." "There is 
more to follow." 

"There's a wideness in God's mercy 
Like the wideness of the sea." 

Paul well knew the intense longing in new- 
born souls for perfect holiness in heart, and pow- 
er to stand against all evil; and, also knowing that 
"in Christ Jesus," all fullness is provided for 
them, he was solicitous that his "God should sup- 
ply all their need according to His riches in glory 
by Christ Jesus," and, "the exceeding greatness of 
His power to us ward who believe." 

Of course the man whose diminutive theory 
limits the transforming power of God, and t lie 
"unsearchable riches of Christ" to a single grasp 
of faith, put forth by a peniteul sinner, will read 
this language of St. Paul over a hundred times 
and see nothing for him this side of heaven: 
17 



264 M > I i K TO FOLLOW. 

"For the love of God is broa ier 

Than the measure of man's mini. 
And the ho art of the Eternal 

Is most wonderfully kind." 

Many seem to forget that salvation is deliver- 
ance from sin, a moral change, and not a change of 
location. He that is "free from sin" is saved, even 
were it possible for him to pass through the bot- 
tomless pit: while he that is unclean would be 
unclean — unsaved — still, even if he were trans- 
ported to the third heaven. 

Instead of saving him, the purity of that holy 
place would but intensify his consciousness of 
sin, and therefore augment his miseiy. 

But Paul \va> mt soeikin^ of a solvation in 
heaven, but "in Christ Jesui-:" and the Bible 
offers us 'Christ now in all His fullness. He is 
even now "made unto us wisdom, and righteous- 
ness and sanctiflcation, and redemption;" and 
John says, "Of His fullness have all we received." 
So my dear "elect" brother, the full "salvation 
that is in Christ Jesus" is available now. For 
the Thessalonians, whom Paul represents as 
"knowing their election of God, M he prayed that 
the "very God of peace sanctify them wholly." 
Here is the salvition that is "in" Christ Jesus for 
the "ele :*t" to obtain. But returning to the text 
under consideration, we find an inspired comment 
immediately following. 

"It is a faithful saying: for if we be dead with 
Him, we shall also live with Him." 




MORE TO FOLLOW. 265 

This very dearly interprets the preceding 
verse. The reserve salvation is entire sanctifica- 
tion, or complete death to sin. If we be dead 
with Him, that is, "Oar old man (Adamic nature) 
is crucified with Him, that the body of sin might 
be destroyed, that henceforth we should not 
serve sin, for he that is dead, is free from sin" 
Here is a plain way to walk in, even God's way, 
and it has two accessions; First into the fold of 
the elect, by adoption; Second, into perfect free- 
dom from sin, by a crucifiction of inbred depravity. 

The Apostle continues to expound this dis- 
tinct, and higher form of salvation in verses 
20, 21. 

"But in a great house there are not only vessels 
of gold and silver, but also of wood and of earth; 
and some to honor, and some to dishonor. If a 
man therefore, purge himself from these, he shall 
be a vessel unto honor, sanctified, and meet for 
the Master's use, and prepared unto every good 
work." 

The great house, according to numerous 

Scriptures, represents the Church. The vessels 
are inmates or members of the house, or Church 
of God. The vessels are to purge themselves, 
of course by coming to the "fountain opened in 
the house of David for sin and uncleanness." 
Thus being "purged entirely," {thare, a^ in the 
literal Greek, and some other versions) they arc 
pronounced "vessels of honor and sanctifie I. 

Here, again, we have solid rock the sure 
foundation of Divine truth— upon which to base 
the glorious fact of two distinct works of grace; 



266 MORE To FOLLOW. 

of sanctification after induction into the spiritual 
house, or God's Church. 

We give you Jas. McKnight's version of verse 
21. "If then a man will cleanse himself well from 
these things, he will be a vessel appointed to 
li< n< r. sanctified, and very profitable for the 
Master's use. prepared for every good work." 

This is precisely the experience received on 
the day of pentecost. which brought the world 
on their knees before God, by thousands. 

Members of the household of faith; fruit-bear- 
ing branches in the vine Christ Jesus, can only 
receive this entire purging of the Father. "Sanc- 
tified* and very profitable^ not always in the 
estimation of the world, nor a Godless Church, 
but for the Master's use" 

What an estimate God places upon a pure 

vessel in his house; "I will make a man more 

precious than fine gold; even a man than the 

golden wedge of Ophir." — Isa. 13: 12. He that is 

purged and sanctified, is "prepared for every good 

work:" hence, Paul prayed the "God of peace," to 

"make" the Hebrew Christians "perfect" through 

the blood of the everlasting covenant to do His 

will" When a soul comes out of the dim twilight 

of mere justification into the fall-orbed glory of 

God's "high mountain" of holmes, he "ceases from 

hi* own works" and "enters into rest." He reaches 

the point of self abnegation, and beholds God as 
"working all in all" 

"Because I dow can nothing do, 

Jesus do all the work alone." 



MORE TO FOLLOW. 267 

And though he abandons all strained and 
meritorious endeavors, and flings himself out 
like a helpless chip upon the ocean of God's 
providence, becomes "careful for nothing," and 
limber in the hands of his Maker, he only then 
becomes u meet for the Masters use;" he is then 
"prepared unto every good work," because all 
friction between his nature and will, and the 
Divine is removed, and God can just "work in 
him to will and to do of His own good pleasure:" 
pure love fills his entire being, and sweetly carries 
him forward in all the paths of goodness and 
usefulness. With Paul he can say, "I labored 
more abundantly than they all; yet not I, but 
the grace of God which was with me" — 1 Cor. 
15: 10. 

Sin is an element of weakness; it ''frustrates 
the grace of God," in many ways; but when a soul 
is "well purged" by the u second grace" and raised 
into the purer atmosphere -of "full assurance of 
faith," he is prepared through indwelling Omnip- 
otence to accomplish "the work of faith with 
power, that the name of our Lord Jesus Chrisl 
may be glorified in him," not according to his 
weakness, or ignorance, etc, but, "according to 
the grace of our (jrod and the Lord Jesus Christ/ 1 
—2 Thes. 1: 11, 12. 

God can then entrust him with all the capital 
in the store house of His grace. ELegives him the 
key to His sale, and permits hinji to enlarge his 
stock, and extend his business without limitation, 



368 MoKE TO FOLLOW. 

S3 that he "can do all things through Christ 
Jesus/ 1 simply because, "whatsoever he doeth, he 
does all to the glory of God." 

Xot only because he wishes to do so. as all 
Christians do. but because there is no more 
perfidious foe coiled up in his nature that prones 
the heart to rob God of His glory, and "consume 
it upon the lusts of the flesh." 

Therefore, God can accomplish more through a 
small vessel that is wholly cleansed, than one of 
very large capacity that is not "meet for the 
Masters use." through impurity. Moody said. 
that "a man can do more for God in five days 
with the special baptism of the Holy Ghost, than 
in five years without it." This is true, not only 
because it is positive "power from on high." but 
also a "fire" that consumes the blight of inbred 
sin. 

Will you. dear reader, be a vessel unto honor, 
in God's "great house?" If so. you must "humble 
yourself" unto the death of the cross, "and God 
will raise you up." The discordant element in 
your nature that chafes continually under the 
yoke of Christ and the providences of God. must 
be removed, however painful the separation. 
Then only, can you with perfect freedom, "follow 
righteousness, faith, charity and pea^-e. with them 
that call on God out of a pure heart?- ver. 22. 

You may know assuredly that you are a vessel 
in the house of the Lord, and you may be a praying 
Christian, but have you an experience and testi- 



MORE TO FOLLOW. 269 

mony in your heart that associates you with that 
special class, who, through the fullness of "salva- 
tion that is in Christ Jesus," are able to ''call on 
God out of a pure heartV 1 If not, you are still 
indwelt with that which inclines to dishonor 
God: hence, a u vessel unto dishonor," you should 
"purge yourself from these." 

"Come to this fountain so rich and sweet; 
Cast thy poor soul at the Savior's feet; 
Plunge in to-day and be made complete. 
Glory to His name. 

Ill conclusion, I appeal te every canded reader, 
if this chapter does not conclusively teach two dis- 
tinct attainments in the Divine plan of salvation. 
First, "election" through the grace of adoption. 
Second, full "salvation in Christ Jesus," or com- 
plete death to sin and resurrection to "live with 
Him." Or as set forth again. First, received into 
God's "great house," as "vessels of mercy." 
Second, they are purged and "sanctified," ''that 
He might make known the riches of His glory on 
the vessels of mercy, which he had before pre- 
pared (by inducting grace) unto glory." This is 
the full "salvation that is in Christ Jesus with 
eternal glory."— 2 Tim. 2: 10, 20, 21,22. Rom. 9: 28. 
If there were no other text in the Bible thai 
teaches purification after we are born Into the 
Church, this chapter is sufficient to establish the 
fact beyond the possibility of a doubt. 

Dear brother or sister, wli en we see the meet- 
nesH for the Master's use, the preparedness for 



270 MORE TO FOLLOW. 

every good work, secured by this blessing of 
complete salvation, we no longer wonder why the 
"enemy of all righteousness," forestalled many of 
our minds with such deep prejudice against the 
second work of Divine grace. 

But surely the word of the Lord is true. 
Sanctificatioii is purification, an experience in 
•"the house of God, which is the Church of the 
living God, the pillar and ground of the truth." 

Thank heaven, the vail is torn from my heart, 
the "Spirit with the blood agrees," and whispers 
to my inmost heart, "it is even so." 

Deep down in the consciousness of my soul, I 
know that "the blood of Jesus Christ, God's Son, 
cleanseth" this unworthy vessel from all sin. 

"Breathe, oh! breathe Thy Holy Spirit 

Into every troubled breast; 
Let us all Thy grace inherit; 

Let us find that second rest. 
Now remove the bent of sinning; 

Take our inbred sin away, 
End the work of Thy beginning; 

Bring us to eternal day." 

Carry on Thy new creation, 

Pure and holy may we be; 
Let us see ouvfull salvation^ 

Yet reserved dear Lord in Thee; 
Change from glory unto glory, 

Golden vessels filled with grace. 
We would sink to naught before Thee, 

Lost in wonder, love and praise. 



CHAPTER XVIII. 

THE SCARLET THREAD IN THE EPISTLE TO 
THE HEBREWS. 

f^IHE Epistle to the Hebrews is a masterpiece on 
s the Divine life. Holiness, like a scarlet vein, 
pervades it from beginning to end — uniting it 
into one harmonious whole. 

In the first and second chapters the Apostle ar- 
gues the ability of u Him that sanctifieth," from 
His Supreme Divinity and sympathetic humanity. 

In the third chapter Moses and Christ are 
compared, showing the typical relation of the 
two, and the superiority of the latter; then, de- 
scribing the Hebrew Christians as standing in 
the antitype wilderness, with Jesus, their great 
leader, in their midst, the Apostle, as a subordi- 
nate, sounds out the Gospel trumpet, commanding 
the people to go forward and possess the goodly 
land; "As the Holy Ghost saith, to lay if yewill 
hear His voice, harden not your hearts, (/.&, do 
not disbbeythe order,) as in the provocation in 
the wilderness.' 1 u Forsome, wjien they had heard 



272 SALVATION TO THE UTTERMOST. 

did provoke: howbeit, not all that came out 
of Egypt by Moses. But with whom was He 
grieved forty years?" u And to whom sware He 
that they should not enter into His rest, but to 
them that believed not?"— 3: 7—18, 

Continuing the figure ot the wilderness and 
Canaan in the fourth chapter, the Apostle solemn- 
1 y warns his brethren, saying: 

"Let us therefore fear, lest a promise being left 
us of entering into His rest, any of you should 
seem to come short of it; for unto us was the Gos- 
pel preached as well as unto them: but the word 
preached did not profit them that heard it." — 4: 
1, 2. 

We cannot take the space to notice this chap- 
ter in detail; but observe, that we are herein in- 
formed of a rest that is promised to us. It does 
not refer to literal Canaan, because the promise 
here referred to came by David, about four hun- 
dred years after Israel had already dwelt in that 
land, and was a repitition of the promise to Abra- 
ham. It was limited to a particular day; doubt- 
less what is usually called in prophecy "that day," 
"the last days," etc., meaning the Holy Spirit dis- 
pensation; for this is pre-eminently the day 
in which "we hear His voice;" as the Spirit now 
strives with all flesh, "convincing all men of sin, 
of righteousness and of judgment," and calling 
the Church unto holiness. This rest does not 
refer, particularly, to the future state, but it is 
the rest of faith. "For toe which have believed, do 
enter into rest"— 3 The deep and tranquil repose 



SALVATION TO THE UTTERMOST. 273 

of the soul, when submerged in the ocean of 
Divine love, frequently finds utterance in the 
above language, before knowing that it is biblical- 
As the Jewish Sabbath was typical of rest in the 
land of Canaan."— verses 4, 5. So the Christian 
Sabbath is typical of the spiriual Canaan or glori- 
ous rest of the soul. 

"There remaineth therefore, (because of the 
holy Sabbath of the soul), the keeping of a 
Sabbath to the people of God.' — ver. 9. I have 
followed the marginal reading because it is the 
precise rendering of the Greek. 

The word rest elsewhere is from katapaushh 
but in this verse it is sabbatismos — Sabbath. 

"For he that has entered into his rest, he also 
hath ceased from his otvn works, as God did from 
His."— ver 10. From this language it might be 
infered that the rest is to be entered at the close 
of life: but there is not the least Incongruity heie 
to those who, with Paul, "have? believed," and 
thereby entered into the £rest of perfect love. 
Mark, it is particularly said that they have ceased 
from their own works; that is they are dead to, 
and entirely freed from the law of works. God 
only working in them, and love itself fulfills all 
its holy law. Tins interpretation harmonizes 
with verse 3, where it is Located in the present 
tense and entered by faith, and is confirmed by 
the exortation that immediately follows. "Lei as 
labor, therefore, to enter into that rest, lest any 



274 SALVATION TO THE UTTERMOST. 

man fall after tho same example of unbelief." 
— ver. 11. 

The word, spoudazo, here rendered labor, 
occurs thirty times in the New Testament. It is 
never rendered labor, save in the above instance. 
It is translated diligent, diligence and diligently, 
thirteen times. In Mark 6: 25, and Luke 1: 39, it 
is rendered haste; and in Luke 7: 4, "instantly." 
From these facts it may be seen that the rest 
offered to those Christians, was to be entered in- 
stantly and without delay. 

The reason assigned corroborates this view: 
**Let us labor (make haste) to enter into that rest, lest 
any man fall after the same example of unbelief/' 
The idea of endeavoring to enter heaven soon. 
in order to avoid falling, is foreign to the Bible. 
Christ prayed that His disciples should not be 
tiken out of the world; but that the Father 
should sanctify, and keep them from the evil 
thereof. In all the epistles, the grace of holiness 
or perfection is urged as a refuge for the soul; as 
that which "settles, stablishes," and that "wherein 
we stand/ 1 The Apostle proceeds to show how 
this rest must be entered: 

"For the word of God is quick and powerful, 
and sharper than any two-edged sword, piercing 
even to the dividing asunder of soul and spirit, 
and of the joints and marrow, and is a discerner 
of the thoughts and intents of the heart. Neither 
is there any creature that is not manifest in His 
sight," etc.— 12, 13. 

The rest set before these disciples, as the 



SALVATION TO THE UTTERMOST. 275 

counterpart of Canaan is not entered by natural 
death, but by the powerful operation of truth. 
which is the sword of the Spirit. The experience 
of inward crucifiction, the destruction of self, 
"our old man," which brings perfect rest to tlie 
soul, could scarcely be better described. 

It is in this ordeal that we learn the mighty 
efficiency, the all searching and executing power 
of the Divine word, through the Omnipotent 
Spirit. Truly it is sharper, and penetrates 
deeper into a man than any two-edged sword. 
"It enters into the soul and Spirit, into all our 
sensations, passions, appetites." Nay, it discerns 
all our thoughts, and sits in judgment upon our 
most secret intentions, motives, and sentiments: 
neither is there any creature — not an idol of the 
heart, not one Canaanite — "that is not manifest in 
His sight," and put to death by His sentence. 

I wish to notice one more feature of this rest, 
it is invariably called "His rest," Amazing truth, 
O, bliss sublime! God invites poor tempest tossed 
souls to settle down into the sweet and absolute 
tranquility of His own rest. 

How preeminently Divine is this higher life: 
if it be denominated purity, it fa u everi as He is 
pure" — if righteousness — it is "even as He is 
righteous;" if perfection, it is. "even as i 
Father whioh^is in heaven is perfe< If it be 
called "perfect love;" it is "thai ye love one 
another, as I have loved yon:" it' holiness, it Is 
"partaking of His holiness," If it be termed 



276 SALVATION TO THE UTTERMOST. 

"walking in the light," it is u as God is in the 

light;" or if it be joy, Christ says, it is "my joy 

fulfilled in themselves;" if faith, it is "the faith of 

the Son of God," and as a life it is u God living in 

us." If this blessed state be represented by 

sanciification, it is "Christ Jesus who of God is 

made unto us sanctification." And if it be called 

a rest, it is God's own rest. Hallelujah! praise 

the Lord, oh! my soul! I stand all bewildered 

at the prodigies of Divine wisdom, love and 
grace. 

"Oli! wondrous love! oh! grace sublime! 

Teach us to enter in, 
Where all who truly seek may find 

A rest from every sin." 

The Apostle, having shown his Hebrew 
"brethren the "promise that is left us of entering 
into His 1 est," that it is entered in this life, by 
faith in the preached Gospel, concludes the chap- 
ter with the following invitation: "Let us there- 
fore come boldly unto the throne of grace, {i. e.< 
the mercy seat in the holiest of all,) that we may 
obtain mercy, and find grace to help in time of 
need;" that is, the grace that meets our every 
need, and "endureth all things." 

This identifies the rest with an additional and 
higher degree of grace to be received from the 
Lord, hence a second grace. 

In chapter 5, verse 9, Christ is presented as a 
perfect Savior, hence, the "author of eternal sal- 
vation. 1 ' Able to sive absolutely and keep con- 
stantly. 



SALVATION TO THE UTTERMOST. 277 

Before following this treatise on uttermost sal- 
vation further, let us clearly ascertain the char- 
acters to whom it is addressed. They are fre- 
quently called brethren, and even "holy breth- 
ren. 7 '— 3: 1. Every child of God possesses the ele- 
ements of holiness. God spake to them as unto 
children, and scourged them as His own sons. — 12: 
5, 6. They had come unto the "Church of the 
first-born, which are written in heaven, * * * 
and to Jesus, the Mediator of the New Covenant, 
and to the blood of sprinkling."— 12: 23, 24. 

This is a very clear delineation of their religi- 
ous status: they were not simply Paul's Jewish 
brethren, as has been claimed, but they had actu- 
ally come to "Jesus, the mediator of the New Cov- 
enant," with the blood of Christ they had had 
their "hearts sprinkled from an evil conscience,'' 
and their names duly entered in the Divine fam- 
ily record above. Having received the grace of 
pardon— the first principles of the doctrine of 
Christ— they are at once plaoad under marching 
orders to "go on to perfection." — 6: 1. 

In verse 11 he urges their full salvation, again. 

in these words: 

"But we earnestly desire each one of you to 

show the same diligence, for the full completion 

of the hope." — Emphatic Diaglott 

"Diligence in order to full assurance of our 
hope." — McKnight. 

These versions all make "full assurance?' or 

"completion of hope" an object of diligenl pur- 
suit. 



278 SALVATION TO THE UTTERMOST. 

In the verses following, the Apostle endeavors 
to lay a foundation for their faith to grasp this 
sublime state. He bases it upon the covenant 
that God made with Abraham, and admonishes 
them not to be "slothful, but followers of them 
who, through faith and patience inherit the 
promises."— ver. 12. That is, do not rest in the 
wilderness, or mixed state of mere justification, 
glorious as it is; but follow the example of those 
who have pressed forward, into the promised 
inheritance of sanctification. And, to impress 
their minds with the absolute certainty of its 
attainability, he reminds them how God, being 
"willing more abundantly to show unto the heir 8 
of promise the immutability of His counsel, con- 
firmed it by an oath."— ver. 17. 

How graciously God has anticipated the 
weakness of fallen humanity: He compensates 
the deadness of our faith by making the infallible 
certitude of His promise more conspicuous by the 
confirmation of His oath. 

The Apostle proceeds to identify this promised 
inheritance with the "hope which we have, as an 
anchor to the soul, both sure and steadfast, and 
which entereth into that within the vail." Now, 
that within the vail is the "holiest of all," mean- 
ing the state of perfect holiness. 

It being said, that Christ entered within the 
vail, and also that He "entered into heaven itself 
now to appear in the presence of God for us:" 
therefore, some think that, "that within the vail" 



SALVATION TO THE UTTERMOST. 279 

can only be enjoyed after we go to heaven. At 

first sight this appears plausible; but it is not so 

explained by the word. Perfection, and not 

heaven, is the attainment insisted upon in this 

epistle, as the great blessing of Christ's priestly 

offering. 

u If, therefore, perfection were by levitical 
priest-hood * what further need 

was there that another priest should arise after 
the order of Malchisedec."— 7: 11. 

"For the law made nothing perfect but the 
bringing in of a better hope did: by the which we 
draw nigh unto God."— ver. 19. 

Paul said, our "hope entereth into that within 
the vail," and here he says it makes us "perfect: > 
hence, that within the vail is the state of Chris- 
tian perfection. 

Reasoning still upon the virtues of Christ's 
"unchangeable priest-hood," he says, doubtless in 
allusion to the same absolute grace hitherto 
called "His rest," "that within the vail" and 
"perfection," "Wherefore He is able also to save 
them to the uttermost that come unto God by 
Him, seeing He ever liveth to make intercession 
for them."— 7: 25. 

This is the great truth the writer is laboring 
to impress upon the minds of the Hebrews, ami 
bring within the compass of their faith. 

"Able to save them to the uttermost" 

What is this but full salvation; salvation to 
the very uttermost extent thai the Leprosy of sin 
and depravity have spread in the soul; salvation 

is 



280 SALVATION TO THE UTTERMOST. 

from all the moral effects of the fall, and restora- 
tion to all the holy image of God. 

In chapter 9 and 10 the writer illustrates the 
degrees into this moral perfection, by the success- 
ive entrances into the tabernacle. 

u The first, wherin was the candlestick, and the 
table, and the shewbread, which is called the 
sanctuary. And after the second vail, the taber- 
nacle which is called the holiest of all, which 
had the golden censer, and the ark of the cove- 
nant overlaid round about with gold, wherein 
was the golden pot that had manna, and Aaron's 
rod that budded, and the tables of the covenant: 
and over it the cherubims of glory shadowing the 
mercy-seat, of which we cannot now speak partic- 
ularly. Now, when these things were thus 
ordained, the priests went always into the first 
tabernacle, accomplishing the service of God. 
But into the second went the high priest alone 
once every year, not without blood, which he 
offered for himself, and for the errors of the 
people."— 9: 2—7. 

Now this tabernacle service, we are informed, 
u \Vas a figure for the time then present, in which 
were offered both gifts and sacrifices, that could 
not make him that did the service perfect as 
pertaining to the conscience." — ver. 9. 

A figure of what? The answer has already 
been given, in chapter 5, 6, 7 and 8. Christ is set 
forth as our "high priest," and the offering of 
Himself for our perfect salvation is compared 
with the offerings of the levitical high priest 
which could not make the comers thereto perfect. 

Does this not plainly teach that the blood that 
was sprinkled upon the mercy seat, in the holiest 



SALVATION TO THE UTTERMOST. 2S1 

by the high priest, is typical of the blood 
of Christ which makes us 'perfectly holy? 
But if you will open your testament at the 
passage last quoted, you will find the figure of 
the tabernacle applied. 

Christ being come a high priest of good things 
to come, by a greater and more perfect taberna- 
cle, not made with hands, that is to say, not of 
this building; neither by the blood of goats and 
calves, but by His own blood, He entered in once 
into the holy place, having obtained eternal re- 
demption for us. For if the blood of bulls and 
goats, and the ashes of an heifer sprinkling the 
unclean, sanctifieth to the purifying of the flesh, 
how much more shall the blood of Christ, who 
through the eternal Spirit, offered Himself with- 
out spot to God, purge your conscience from dead 
works to serve the living God?" — verses 11 — 14 

Let it be remembered, then, that the offerings 
of the high priest, who alone was permitted to en- 
ter the u holiest of all," were for legal sanctifica- 
tion — or a cerimonial purification — and typified 
the high priestly offerings of Christ, which actu- 
ally purges from the consciousness of sin and 
dead works. 

Therefore, to enter the holiest by the blood of 
Christ is to be cleansed from all sin, or entirely 
sanctified. 

Now, if the sanctum sanctorum were exclusive- 
ly in heaven, then we must enter there, before we 
can h^Vethe final application of Christ's blood 1 i 
cleanse US from all sin; but if some sin can be 
removed after death, why not all; [f proba- 






282 SALVATION" TO THE UTTERMOST. 

tion is not limited to this life, where will we fix 

its bounds? 

But let us read a verse farther: 

''And for this cause He is the mediator of the 
New Testament* that, by means of death, for the 
redemption of the transgressions that were under 
the first Testament, they which are called might 
receive the promise of eternal inheritance^ — 
verse 15. 

First, we are told that the high priests were 
typical of Christ, and that the blood they sprink- 
led upon the mercy seat pre-figurecl the blood of 
Christ, that purges and makes perfect the comers 
thereunto; and then the same offering of the 
Lamb is declared to be for our "redemption," that 
we "might receive the promise of eternal inherit- 
ance." 

So the holiest of all is the same thing as the 
inheritance, and both signify the purging of 
the worshippers, so that they "have no 
more consciousness of sin;" which implies a con- 
sciousness of "being made free from sin." 

Immediately connected with the fact that the 

tabernacle was a figure of Christ's salvation. 

Paul says: 

"The Holy Ghost, this signifying that the way 
into the holiest of all was not yet made manifest, 
while as the first tabernacle was yet standing." — 

The first tabernacle evidently signifies the lit- 
eral, which was a figure of the Church — "the 
greater and more perfect tabernacl3 v — which suc- 
ceeded it. 



i 



SALVATION TO THE UTTERMOST. 283 

The way into the holiest signifies that which 
it typified, for that which is here affirmed would 
not be untrue of the literal. Now, if we apply this 
most sacred part of the tabernacle to heaven, 
then it follows that, while the legal dispensation 
yet remained, heaven was inaccessible, and the 
Old Testament saints are all lost. It makes it no * 
better to say they entered an intermediate state, 
for if there be such a state — and the Bible seems 
to teach it— then it is the receptacle of all who 
die now, as well as in the past dispensations; and 
the way into the holiest, if it were heaven, is not 
yet manifest. But the above text affirms that the 
inner tabernacle represented the exclusive privi- 
lege — the peculiar heritage — of the saints of the 
present dispensation. What is this, if not the full 
possession of the Divine Spirit, the true taberna- 
cle of God with man, that was to be in the last 
days, and which Christ announced to the Church 
as near at hand before He ascended? 

Twice the Apostle uses interchangeably the 
figures of Canaan and the holiest, to set forth 
the full benefit of Christ's high priestly offering. 
6: 12— 19 and 9: 9—15. The successive passage- 
of the Red Sea and Jordan correspond with the 
entrance of the first and second vails. Both de- 
clare in language infallible,and by inspired appli- 
cation, the two Divine works, and distil ict degrees 
of grace. 

Here is truth like a majestic toww; invincible 
as the throne of God; truth piled upon truth. 



284 SALVATION TO THE UTTERMOST. 

"The holiest of all," "perfection," Divine rest 
for human souls, sanctification, and purging from 
the consciousness of sin all through the blood 
of Christ, all converging unto one glorious experi- 
ence; accessable, by faith, to all christians, "to-day 
if ye will hear his voice." This truth may be fur- 
ther confirmed by the following coinciding testi- 
mony: Paul tells us that the inheritance, an- 
nounced in the Will of God, was vailed in mys- 
tery until the present dispensation. — Eph. 1: 9 — 11. 
Again, he says, "the riches of the glory of this 
mystery * * * is Christ in you."— Col. 1: 26 — 
27« This mystery, we have also seen, is called the 
"way into the holiest." Now Peter testifies that 
the great mystery which the prophets and even 
angel* could not comprehend, but which is "now 
reported unto you by them that have preached 
the Gospel, with the Holy Ghost sent down from 
heaven, "is the great salvation of the Lord — the 
glory that was to follow the suffering of Christ.'' — 
1 Peter 1: 10—12. 

Does not this identify the inheritance of the 
saints in light, the glory that Christ gave tothe 
Church, the holy of holies "the indwelling of 
the fullness of Christ, and salvation to the utter- 
most?" The same thing being affirmed of each, is 

collateral proof that they all mean one and the 
same thing. 

"Saved to the uttermost; cheerfully sing 
Loud hallelujahs to Jesus, my King; 
Ransomed and pardoned, redeemed by His blood, 
Cleansed from unrighteousness, glory to God." 



CHAPTER XIX. 

THE SCARLET THREAD OF HEBREWS CONTIN- 
UED. 

#lf>E HAVE seen that the two-fold service of 
3^ the tabernacle is declared to be a type of 
Christ's salvation. Hence we give what may 
serve as an outline of the tabernacle, that you 
may see the Divine way of salvation. 

You perceive that it presents the same two 
successive doors formed by the words of Paul, in 
Romans 5: 1,2. 



286 



THE HOLY OF HOLIES. 

| ( Brazen Altar. 
First Vail. 



-) (- 



The Sanctuary, or Holy. 



Having their hearts sprink- 
led from an evil con- 
science — j ustified. 



D 



Golden Altar 



Second \ /Vail 



■) (- 



The Holy of Holies. 



Ark of the 



rzzi 



Covenant. 



Purified and made perfectly 
holy. 



THE HOLY OF HOLIES. 287 

• 

Elder B., of Pennsylvania, among the most 
able of all who employed their pens, in the 
Church Advocate, during the holiness agitation 
of 1877-78, wrote two articles on the tabernacle 
as illustrative of salvation, in which were many 
good things. He did not, as some, apply the 
sanctum sanctorum to heaven, but to the extent of 
present salvation through the atonement. 

Although he wrote against the second grace, 
the truth he here admits, most unequivocally es- 
tablishes it; for the only access to the holiest is 
through the first and second vails. He insisted 
much upon the fact that we have -iiow huve — 
boldness to enter into the holiest; but seemed to 
forget that this is only true of those who have al- 
ready entered the holy. 

As an argument against the second work, he 
said that nothing now obstructed the way to per- 
fect holiness; thatevery believer can pass directly 
on into the holiest, In these premises we agree: 
but what was his deduction therefrom? We 
might sum it tip in these words: ^JBecause every 
believer han liberty to enter into the holiest, there- 
fore, every believer ix (dreadu in the h&lvM\ and 
then* is consequently no second graoe>" 

The fallacy Of this logic must be apparent to 

all. We might as well say becatisfe "Whosoever 

will may comef t heret'ore all sinners have nine 
into the kingdom of grace. 

The object of Hebrews being to lead Chris- 
tians into perfecfcioA, it dwells more particular 



THE HQLY 01 H"I.ik^. 

ip ,11 (he high \ because his oblations ex« 

- fire of i 
i thrpugh 1 I hri>t. 

| qh now follow U 

•nth ch 
Th»'ii i thv will. O 

He taketb a- that He i 

' - .' . th 
I ified, th i the body i & J& 

P all."- -'.«: : 
Th ill and 

T< it i> oo] * LficatioiL 

ne offering He hath 

L Where & the Holy 

sea 14 

Th 

I it. in i 
d f thr 

■ I itness- 

pit 

"I I brethren, I 

he holi 
and lr . for 

• be veil, th . Hie 

ing an high priest i n er 1 1 

with a tr tt, in full 

faith, having our I rinkled 

vith pi 
19 22. 

3 nvly he that runneth can read thia 

r and more perfect taberna 
lii'-h Christ, ua High Priest, presides, w« 

plainly t « >1< 1 . is the "hoU04 < which 

is the Church of the living God." l Tim. 3: 16, 



THE HOLY OF HOLIES. 289 

The persons invited into the holiest, are "be- 
loved brethren," having already their "hearts 
sprinkled from an evil conscience." That is, they 
had already received adoption and justification, 
the first work; and, being now in the holy— "holy 
brethren"— 3: 1, they are invited to pass the sec- 
ond vail into the holiest, i. e., "perfect holiness in 
the fear of God." 

The holiest can only be entered by the blood 
of Jesus. Now, the blood of Christ does not 
change our location, but our moral state; does 
not transport us to heaven, but cleanseth us from 
all sin. And having previously wrought our par- 
don, this is necessarily a second work. 

The beautiful vail that hung before the abode 
of the great I AM, Paul says, was Christ's flesh: 
We should suppose that this vail would represent 
sin, because sin separates us and God. Well, 
"Christ was made sin for us;" "He bore our sin 
in his own body on the cross." Hence, when His 
body was pierced and mangled for our sin, the 
obstruction was removed; and as a positive 
assurance that the sacrifice of Jesus was accept- 
ed in heaven, as a complete satisfaction for all 
our sin, God Himself rent the vail of His temple 
from the top to the bottom; announcing to all 
men a free, and welcome return into the holiest 
presence of God, from which sin had so long ex- 
eluded flM* the race. Hallelujah to the lamb! 
'•That gate ajar stands five for all 
Who seek through it salvation; 



290 THE HOLY OF HOLIES. 

The rich, the poor, the great, the small, 
Of every tribe and nation." 

This vail also represents the great mystery, the 
concealed secret of the Lord, that is spoken of in 
the Bible. Here, again, its close relation to the 
body of Christ is seen; for, when the Son of God 
was offered up, as the anti-type of all legal sacri- 
fices, angels and men beheld, for the first time, the 
real end, or design of all those offerings. The 
great "mystery of His will" is now u done away 
in Christ." And since the beautiful vail of u His 
flesh" has been rent on the cross, what do we see 
but the glory of God and His perfect holiness of- 
fered freely to us? 

It is true that the vail is yet on the hearts of 
many; for "that within the vail" God has forever 
hidden from the "wise and the prudent." No hu- 
man ken, no wisdom of earth can ever penetrate 
this sacred place, or comprehend the mysteries of 
Divine grace. 

It is only when men "turn to the Lord, that 
the vail is taken away."— 2 Cor. 3: 16. 

"Hut we ail, with open face (with the vail part- 
ed), beholding as in a glass the glory of the Lord, 
aire changed into the same image, from glory to 
giorft as by the Spirit of the Lord."— 2 Cor. 8: 18. 

We Are not only permitted to look into the 
abiding place of the Divine glory, but looking 
steadfastly, by faith, through the Gospel mirror, 
we are changed by the Spirit of the Lord, into the 



THE HOLY OF HOLIES. 291 

same glory, even into the perfect image of God, 
changed from glory to glory, or from the holy in- 
to the holy of holies. 

In the latter part of this chapter the Apostle 
presents faith as the essential condition and vital 
element of this hidden life. In the eleventh he 
defines and exemplifies faith, that they also might 
possess an assurance that "entereth into that with- 
in the vail." In chapter twelve he still urges 
them on to perfect freedom from sin, bringing all 
the preceding lesson on faith, to bear on this one 
experience. They were also taught that God w r as 
working in them the death of nature. 

They felt His keen incisive knife, and the pains 
of inward crucifixion led them to think that God 
had ceased to own them. But the Apostle as- 
sured them that the mental distress they suffered, 
instead of indicating that they were rejected, was 
a sure token that they were the real sons of God. 
"For whom the Lord loveth, He chasteneth, and 
scourgeth every son whom He receiveth;" and "if 
ye be without chastisement, whereof all are par- 
takers, then are ye bastards and not sons." 
Strange indeed that the bitter waters of Marah, 
should so soon succeed the joy of pardon, and the 
song of triumph. Kxodus 15. But this is the 
route that God loads his people, yea* "every son 
that he receiveth. " Hut what is this chastening 
for? Answer: "Fo»r our profit, that ire might be 
partakers of Hi* holiness.^ L2; 10- 

tleader, what does this teach, if no1 a second 



292 THE HOLY OF H()LI1>. 

work of grace? First, the grace of sonship; then 
follows the Fathers severe discipline for the de- 
struction of the flesh; the Refiners fire that 
purges away the dross of inbred sin, resulting in 
a new and glorious experience— the actual recep- 
tion of God's perfect holiness. 

This fulfills in us the command of Jesus: "Be 
ye perfect, even as your Father which is in heav- 
en is perfect. " 

What but sheer unbelief can gainsay the sec- 
ond grace, in the face of such unequivocal testi- 
mony? Not only our happiness and usefulness in 
this life, but our future bliss requires this Divine 
holiness: hence follows the exhortation. '"Follow 
peace with all men, and holiness, without which 
no man shall see the Lord."— ver. 14. 

Once more, before closing, the great Apostle 
takes his brethren to the tabernacle, to show 
them their privileges in the Gospel. He has theie- 
by taught them the two states in the Church. 
Christ as our High Priest, and that His blcod 
now admits into the holiest of all. But he has 
reserved for the last the most touching point. 

"The bodies of those beasts whose blocd is 
brought into the sanctuary, by the high priests, 
for sins, are burned without the camp. 

What does this foreshadow- Ah! here we see 
our blessed; Savior— the innocent Lamb of God, 
rejected and condemned of men, and led out of 
Jerusalem to suffer and die for our sins, that we 
might (jo in to that within the vail. "Wherefore 



THE HOLY OF HOLIES. 293 

Jesus also, that He might sanctify the people 
ivith His own blood, suffered without the gate." 

Here, again, he urges them to enter the rent 
vail of His flesh— the purchase of His blood— say- 
ing, u Let us go forth, therefore, without the 
camp, bearing His reproach." As Christ was 
thrust out and cut off from this sinful world; so, 
if we would go forth unto Him— be entirely sanc- 
tified—wholly assimilated to His character, we 
can expect nothing from this world but the re- 
proach that fell upon Him. In connection with 
the above 13: 10—12 Paul says, "We have an 
altar, whereof they have no right to eat, which 
serve the tabernacL ." This altar evidently is 
Christ, of whom we are now partakers. 

"Seven days thou shalt make an atonement for 
the altar, and sanctify it, and it shall be an altar 
most holy: whatsoever toucheth the altar shall 
be holy."— Exodus 29: 37. 

"The altar that sanctifieth the gift."— Matt. 
23: 19. 

"Is not this the Christ?', Who but the cruci- 
fied One can make us holy by a touch? 

Before this altar could sanctify, it had to be 
sanctified. This is true of Christ: "For their 
sakes I sanctify myself that they also might be 
sanctified through the \ truth."— John 17: 19. He 
was sanctified with His own blood. Heb. 10: 29. 
"Made perfect through suffering." — Heb. 2:10; 
In character, or nature He neve* was imperfect, 
but He was madia a perfect Savior by suffering 
and shedding His own blood for us. H<> made 



294 THE HOLY OF HOLIES. 

Himself an acceptable offering to God, that we 
through Him, or upon Him as our altar might be 
accepted also. 

Christ is the brazen altar at the entrance of 
the holy, where we offer ourselves a dead sacri- 
fice, and where His blood "sprinkles our hearts 
from an evil conscience," or justifies; and He is 
also the golden altar at the entrance of the sec- 
ond vail, where we offer ourselves a "living sacri- 
fice," and enter, through His blood, into the sacred 
of His tabernacle, to "abide under the shadow of 
the Almighty. 7 ' 

Let us examine the distinguishing features of 
the oblations of the common priests, and those 
that were offered within the second vail. Read 
Leviticus 3 and 5, where the first order is de- 
scribed: 

"When a ruler hath sinned." 

"If any of the common people sin through ig- 
norance." 

"If a soul sin and hear the voice of swearing 
if he do not utter it," etc. 

u If a soul swear, * then he 

shall be guilty." 

"If a soul commit a trespass and sin through 
ignorance in the holy things of the Lord." 

"And if a soul sin, and commit any of these 
things which are forbid to be done by the com- 
mandments of the Lord." 

These trespasses really include all manner of 
sin as transgression of the law; and for each and 



THE HOLY OF HOLIES. 295 

all of tliem an effering was to be brought by the 
guilty party, and offered by the common priest; 
who sprinkled the blood of the victim upon and 
before the brazen altar, and in each instance it is 
written, "It shall be forgiven him? 

What a striking figure of the pardon offered 
by the Gospel to all manner of sinners that ap- 
proach the door of the Church, pleading the 
blood of Christ. 

Now read in Leviticus 16; the peculiar fea- 
tures of the high priestly service, within the holi- 
est: 

"And he shall take the blood of the bullock, 
and sprinkle it with his fingers upon the mercy 
seat eastward: and before the mercy seat shall he 
sprinkle of the blood with his fingers seven 
times: * * and he shall make an 

atonement tor the holy place, because of the un- 
cleanness of the children of Israel? — ver. 14—16. 

"And he (the high priest) shall sprinkle of the 
blood upon it (the golden altar), with his finger 
seven times, and cleanse it, and hallow it from the 
uncleanness of the children of Israel? — ver. It). 

"And this shall be a statute forever unto you: 
that in the seventh month, on the tenth day of 
the month, ye shall afflict your souls, and do no 
work at all; * for on that day 

shall the priest make an atonement for you, to 
cleanse you, that ye may be clean from all your 
sins before the Lord. It shall be a Sabbath of rest 
unto you?— 29— SI. 

Here again, the blood is sprinkled, but this 
time before and within the second vail, represent- 

L9 



296 THE HOLY OF HOLIES. 

Lng a second application of the blood of Christ to 
our hearts. The occasion and object of this ap- 
plication is altogether different from that of the 
first. Then it was because of guilt, and to obtain 
pardon; now it is because of the uncleanness of 
the children of Israel, and to effect their cleansing 
—that they might be clean before the Lord, 

O, the wonderful harmony of Divine truth! 
Paul says that the Hebrew brethren had already 
made that appropriation of the blood 
whereby they had been saved from an evil con- 
science, or justified, from which standpoint 
they had ''boldness to enter into the holi- 
est of all by (a second application of) the blood of 
Christ?' And when we look at the law of the 
tabernacle service, we see facts precisely corres- 
ponding with the Apostle's exposition of pardon 
at the first vail, and purification at the second. 

The offerings within the first vail continued 
daily, because they foreshadowed a state of salva- 
tion incomplete — still in progress. While the aw- 
ful place of God's visible presence was entered 
but once in a whole year. Once, because it pre- 
figured that appropriation of the blood of Christ 
which makes an end of sin, — "perfects forever 
them that are sanctified." The number seven 
represents perfection, fullness, and completion. 
The sanctum sanctorum was entered on the seventh 
month, and the law expressly required the high 
priest to sprinkle the blood seven times upon the 
golden altar, and seven times upon the mer 



THE HOLY OF HOLIES. 297 

seat. This may be looked upon as a mere trifle, 
but the more I study the precious Bible, the more 
I see that every particle of the law had a deep 
spiritual import; and what does the above speak 
but full salvation? 

The day specified for the high priestly offer- 
ings was among the most solemn of the Jewish 
economy. It was called "the great day of atone- 
ment," What an emblem of the propitious day 
of the soul's deliverance from all sin. 

"In that day ye shall do no work." "It shall be 
a Sabbath of rest unto you." Glory to God! Be- 
hold, in the law, the beautiful dawning of the 
glorious Sabbath of the soul, the rest of God of- 
fered to us in the fourth of Hebrews. The cor- 
respondence between the entering of the high 
priest into the most holy, and the entering of the 
soul into entire sanctification is, indeed, wonder- 
ful. Since the rending of the beautiful vail in 
Christ, all men may become "kings and priests un- 
to God," and serve even in His most sac red taber- 
nacle; but in order to do this we must wear "holy 
garments, "and upon our breast the "signet, Holi- 
ness Unto the Lord." 

As Aaron was anointed with holy oil for his 
office, so the "crown of the anointing oil of our 
God is upon us," even "the anointing which we 
have received from Bim, which abideth and tea< 
ethus of all things."- Levit 21: 12 and 1 John 
2: 27. 

As the priests were required Lo o\\\*v the "salt 



THE HOLY OF HOLIES. 

of the covenant of their God with all their meat 
offerings." — Levit. 2: 13: so every believer, as he 
offers himself a "living sacrifice holy acceptable 
unto God" must be "salted with fire."— Mark 

V>: 49. 

The Holy Spirit is truly the salt of the cove- 
nant, because He write* the covenant upon our 
heart, seals and preserves it. 

In the Holy of Holies there was but one ob- 
■t, the most sacred of all. The Ark of the cove- 
nant and its contents has a profound reference to 
the Gospel dispensation. 

An ark denotes safety, and within this second 
vail the purified are surrounded by "walls of sal- 
vation," and u kept by the power of God through 
faith." 

It is called the u Ark of the testimony." — Exod. 
40: 3, for here the saints ib overcomeby the blood 
of the Lamb and the word of their testimony." 

This sacred chest is called a "throne of Grace." 
a "mercy seat. r Thus God's throne of mercy and 
grace, covered, hid, contained and rose above the 
law. A seat implies a place of rest, mercy and 
grace denotes the Divine favor; and here the soul 
finds a sweet and perfect rest in the full fellow- 
ship and favor of God. 

This also suggests that previous states, as pen- 
itence and justification are but transitory- no 
place to rest. It is only in the inner, and sacred 
place of God's pavillion and glory that the soul 
finds its fixed repose, feeling ''perfect, entire, want- 



THE HOLY OF HOLIES. 299 

ing nothing. 1 ' O, the rapturous joy of "sitting be- 
tween the cherubim," where, it is written, that 
"God dwelleth;" having entered into "His rest." 

The attitude of the cherubim, with their eyes 
directed to the Ark, was significant of the desire 
of angels to look into the mysteries of the Gospel 
that were hid in the deep spirituality of the law. 

Within this ark was deposited the tables of the 
ten commandments, called the tables of the cove- 
nant, because it is in this most holy state that 
God confirms His covenant with the heirs of glory. 
Read Heb. 10: 14—16. After stating that the Ho- 
ly Spirit witnessed to our sanctification the Apostle 
adds, "For after that He had said before, this is 
the covenant that I will make with them after 
those days, saith the Lord; I will put my laws into 
their hearts, and in their minds will I write them." 
The distinct witness of the Spirit to our perfec- 
tion, the establishment of the covenant, and wri- 
ting of the Divine law in our hearts, are all a> 
dated with the hidden life with Christ in God. 
Hence it is after we enter the second vail that the 
covenant is sealed with the Holy Spirit of promise 
in our hearts." 

Aaron's rod, that budded, fitly represents the 
wonderful power of God manifest in the life, and 
fruitfulness of the wholly sanctified. They an 4 
"like trees planted by the side of living wat< 
that bring forth their fruit in their season." 

The Ark was also the depository of the gold- 
en pot of manna, brought from Hit 4 wilderness. 



300 THE HOLY OF HOLIES. 

Heb. V): 4. May the blessed Spirit that has given 
light on this manna, now aid my effort to impart 
it to you, dear reader. The manna that fell about 
the camp in the wilderness, and the water that 
flowed from the rock represent the grace of justifi- 
cation; this heaven-sent food seemed to be, at first, 
greatly relished; they said it was "sweet as honey :"' 
but ere long it failed to satisfy them, and they 
hankered after the flesh pots of Egypt. This sug- 
gests that it was only a temporary food. As milk 
becomes insufficient for the child as it grows old- 
er, so the joy of pardon — the sweets of the first 
love — is a charm that must soon be succeeded by 
the more solid corn of full salvation truth, the 
richer and ever satisfying experience of the Com- 
forter. If this is not attained the experience of a 
deep want and dissatisfaction in the heart soon 
begets a longing desire for 

k 'The sweet comfort and peace 
Of a soul in its earliest love.*' 

Again, the manna had to be gathered daily 
except on Sabbath. Xow, justification need not 
be daily interrupted by sin and renewed by re- 
pentance; nevertheless it is a fact that most who 
have not advanced to that within the second vail, 
find much of the above experience. 

Some way or another it is quite commonly ac- 
knowledged that the manna — justifying grace- 
does not keep well in the wilderness; hence the 
most common petition that ascends from the 
camp east of Jordan is, "Oh, Lord forgive all the 



THE HOLY OF HOLIES. 301 

sins we have committed this day in thy sight." 

This fact is no reflection on the Author of sal- 
vation, because His work is not yet finished. He 
would not have His host tarry here, but only pass 
through "this great and terrible wilderness," into 
the land of Canaan, where, laid up within the ho- 
liest, we find the same manna. And behold it is 
preserved blameless from year to year. Is not 
this wonderful? Can we not all read the lesson 
it teaches? It seems to me too plain to need point- 
ing out. Glory to God for the precious truth! 
Entire sanctification not only retains and intensi- 
fies the joy of justification, but constantly and 
forever preserves it, in all its sweet and holy in- 
nocence. 

So perfectly united are the golden links of Di- 
vine truth, that when the true light of one text 
flashes into the mind, it soon unfolds the mean- 
ing of others. And now we have found the key 
to Rev. 2: 17. 

"He that hath an ear let him hear what the 
Spirit saith unto the Churches; to him that over- 
cometh will I give to eat of the hidden manna, 
and will give him atvhite stone, and in the stone a 
new name written, which no man knoweth saving 
he that receiveth it." 

This was not Moses speaking in the wildenn 
but Christ speaking through the Spiritto His 
Church. Who then will deny that manna is a 
type of Gospel salvation, since the Son o\' God so 
Interprets it. Buthere is special manna promis •<! 
to the Church— "hidden manna" what is this 



302 thp: holy OF HOLER 

but justification made glorious in perfected holi- 
ness, as typified by the manna, hid away in the 
most holy place, within the mysterious vail: 
Paul invited his brethren of the "Church of the 
first horn" to enter therein. And now, again, we 
hear the Spirit saying to the Churches, that, up- 
on certain conditions, they may enter and partake 
of the contents of the golden pot. Only the 
Church, therefore, have this holy calling. Tin- 
conditions are: 1, Enter the Church by regener- 
ation. 2, Overcome the world, by faith.— 1 John 
5: 4. 3, Enter the holiest, and eat the manna 
therein found. 

The whit ne teaches the same lesson. 

White denotes perfect purity. It is given to the 
Church because it is only experienced within the 
Church. 

The new name denotes an entirely new expe- 
ewx\ known only by the recipient, because it is 
experienced within the soul. 

The golden pot that contained the manna with- 
in the Ark, may represent Christians who have 
b j -;i purifi >d and tried in the fire as gold, such 
a heart is best suited to contain the rich treasure 
of God's grace. 

Once more. By reference to Exod. 16: S2 — 33 
you will see that this omer of manna was laid up 
at the time it was first sent to the camp of Israel. 
Learn here, that no one can enter the closer rela- 
tion to God, without they approach in their first 
love, or freely justified state as when first experi- 



THE HOLY OF HOLIES. 303 

enced. But few have retained this, hence com- 
paratively few enter the second vail, and many 
of them have their justification renewed just be- 
fore receiving the second grace. 

In conclusion, clear reader, behold the camp of 
the Lord's host. Behold the tabernacle, it is 
God's tent, in the midst of the tents of Israel. 
What is this but a portrait of the great prediction 
"Behold the tabernacle of God is with men." It 
beautifully represents the Church of God on 
earth, with the personal indwelling of the Father 
Son and Holy Spirit? And it is realized by the 
Church to-day wherever the great Shechinah 
dwells in her midst, and the glory of the Lord is 
seen upon her? Oh, that God would everywhere 
"shine out of Zion the perfection of beauty." 

Dear brother, we have only noticed the most 
salient points in the golden thread of testimony 
to the higher life that so much pervades this 

Epistle. 

We have seen that the two successive vails rep- 
resent the two distinct degrees of grace in the 
Church. The offering of the blood before the 
first is emblematic of our deliverance "from an evil 
conscience," and that before and within the sec- 
ond vail, the "purging" or purification of our na- 
ture, and admission into the holieststate by the 
blood of Christ. 

Wo have also seen that everything connected 

with these two apart incuts find a perfecl counter- 



MM THE HOKV OF HOLIES. 

part in the experience of justification and subse- 
quent sanctification. 

Finally, beloved reader, if you have appropri- 
ated the blood of Christ in the first experience, 
and now stand within the holy, I say unto you 
in the name of the Lord, you have perfect liberty 
— yea "Boldness to enter into the holiest of all 
by (a second application of) the blood of Christ." 

O, Holy of Holies! grace sublime; 
Looking to Jesus, I saw it was mine; 
His blood bade me enter, cleansed me from sin. 
Since God rent the vail, oh brother come in. 

My soul now reclines 'neath the Cherubim. 
Where naught but the glory of God is seen; 
Here where He dwells, I have entered His rest, 
Robed in His glory, eternally blessed. 



CHAPTER XX. 

ST. JOHN'S TESTIMONY TO THE SECOND WORK. 

fO PROPERLY appreciate and understand 
the word of life, it is important that we have 
before our minds, the characters addressed, and 
the particular object of the Epistle under consid- 
eration. 

The Apostle John addresses his first Epistle to 
his "little children"— "Sons of God-"— 2: 1 and 3: 2. 

He writes to these youni>- members of the 
household of faith, for the purpose of advancing 
them to that perfect "fellowship with the Fa til- 
er, and with His Son, Jesus Christ" which he him- 
self had attained, that "they also might have fel- 
lowship with him," and, as a result, "th&1 their 
joy might be full," and that "they sin apt." 1 : 3 
—4; 2:1. 

We have, therefore, in the very outline of 
John's Epistle, conclusive evidence oftwo distiri 
degrees, in the order Of our salvation: 1st V\ 
born sons of God. 2. Purification from all sin, 



306 THE ALL CLEANSING BLOOD. 

fullness of joy, and perfect fellowship with the 
Father, His Son, and the fully sanctified. 

The beloved Apostle proceeds, at once to con- 
vict his brethren of the need of this higher grace. 
Knowing the mixture of darkness in the experi- 
ence of all who are not cleansed from inbred sin, 
he holds up before them the more perfect stand- 
ard, "God is light, and in Him is no darkness at 
all."— 1: 5. As if to say the dark seasons you com- 
plain of are sure indications that you are indwelt 
by something that is opposite to God, for u in Him 
is no darkness at all. 

He admonishes them against the presumption 
of claiming this perfect fellowship, on the ground 
of their regeneration, because the clouds that of- 
ten obtruded their moral sky were incompatible 
therewith. 

"If we say that we have [perfect] fellowship 
with Him, and walk in darkness, we lie and do 
not the truth. But if we walk in the light as He 
is in the light, then have we fellowship one with . 
another, and the blood of Jesus Christ, His Son, 
cleanseth us from all sin." — 6, 7. 

Perfect fellowship with God, and holy saints, 
is correlative with the blessing of perfect purity, 
and perfect light. 

Darkness is moral impurity, hence to walk in 
the light as God is in the light, is simply to be 
pure u even as He is pure" 

Into this glorious experience, John wrote to in- 
duct these, already sons of God; hence, it is an at- 



THE ALL CLEANSING BLOOD. 307 

tainment in grace distinct from, and subsequent 
to spiritual adoption. 

If we follow the sure Word of God, we are ev- 
ery where led to two-fold salvation. Between son- 
ship and absolute purity, the Lord has interpos- 
ed the condition, "If we (Christians) walk in the 
light as He is in the light." 

Neither a past nor a future salvation meets the 
wants of the soul now. Therefore, "the blood of 
Christ cleanseth us" i. e,, not only has cleansed— 
and will, in the future— but cleanseth us from all 
sin, in the present tense. Oh, how blessed to have 
the consciousness of being fully saved just now! 

It is present progressive; not that the work is in 
process of completion, but to indicate a finished 
fact, that is a perpetual living reality. 

The blood of Christ not only made an end of 
our purification when we merged into the light of 
God, but while we continue to "walk in the light 
as He is in the light," its potent voice constantly 
speaks our purity. 

It is written that the "worshippers once purge* I 
have no more consciousness of sin.' 1 Then they 
have a consciouness of being free from sin. What 
is this but an ever abiding realization of the won- 
derful virtue of the blood of Christ? 

kw A heart that always fe< Is 

Thy blood so freely spill for me." 

Entire sanctification is botha workanda 
for there is power in ,}c*'n blood I > cleans and 
keep -as clean. 



THE ALL CLEANSING BL(X 

The A ht it probable that 

his little childr re Lno rate 

h to think now, that be 

th< 'lis of Gri d" they had n< • sin to wa 

away: hence, lie corrects this deli 

stifled believers say we have no sin, we de- 
and the truth is not in us." — ver. & 

But the more reflective ensative of 

ossess a real aspiration for holin 

f heart, will not only see and be pained at this 
at also frankly confess it. and their 
my short-comings therein' occasioned. All so 
are near the cleansing stream, for "If we con: 

ns, He is faithful and just to forgive us our 

mall unrignteousness, 
vrer. 9. Praise God! John's t 1 definition of sin 

Avior's double remedy 1 
-in. Tl anseth from all sin and 

all unr -is very comprehensive, 

the as truth in t ad tidings of 

the i V 

filing i spiritu- 

al d 

. It extra -t> 

. ses tiic d 
d all ub on am- 

ulet, th 
- white w." 

Though lik-^ bla -v fill your m 



THE ALL CLEANSING BLOOD. 3( 19 

sky with thick darkness, the blood of the Lamb 
shall sweep them all out of existence. 

Though your appetite for liquor be as the 
burning of hell, the blood of Christ can quench 
it all. Though every fibre of your being be im- 
pregnated with, and clamor for tobacco or opium, 
the precious blood of the Redeemer can remove 
every vestige of the appetite, and restore the dire 
effects of the poison in a moment, in the twink- 
ling of an eye. 

Praise the "God of all grace!" the blood cleans - 
eth from all unrighteounessP 

That is,it removes,8ai& destroys all moral unright- 
ness, every abnormal appetite — inordinate de- 
sire — and unholy temper. Yes, it forever sweeps 
away from the soul, everything but what is right- 
eous, God-like and lovely. 

All this is implied in the promise, and thou- 
sands have attested its truthfulness. 

This wonderful salvation is not a developement 
of the former grace; for the blood does not gixro 
sin out of the heart, but cleanses it out: the for- 
mer would be gradual, but this is instantaneous. 

Now, the most pious and humble in their "first 
love," all confess that they do not measure up to 
these promises; that an unrighteous nature ye1 
dwells within, and struggles against the k 'la\\ of 
their mind;" hefcce; it follows from hu- 
man experience, as well as from plain Bible teach 
Lng, that the salvation from all sin, and the full- 
ness of joy, that John here insists upon, l ; 



810 THE ALL CLEANSING BLOOD. 

yond the grace of adoption, and is appropriated 
by a distinct grasp of faith. 

"But whoso keepeth his word; in him verily is 
the love of God perfected. * * He 

that saith he abideth in Him ought himself also 
to walk even as He walked 71 — 2: 5,6. 

Only those who have their love made perfect, 
actually keep God's Word. They only have the 
capacity, as we have shown in chapter six. Yes, 
says Moses, "When you come into the land which 
the Lord our God giveth you, then shall ye keep 
all His commandments and do them." Here the 
saints dwell so fully in Christ — live by His life 
and walk by His strength, that they "walk even 
as He walked." Here is the New Testament stand- 
ard of piety. 

In verse 10 the Apostle lifts up the standard 
again, "He that loveth his brother, (according to 
the new commandment of perfect love), abideth 
in the light, and there is none occasion for stum- 
bling in him." He abideth constantly in the 
light, he sees no clouds, and the Sun of his right- 
eousness never goes down. 

"There is none occasion of stumbling in Jmn? 

A great deal is said in these words; just indeed 
what is said of Christ. "The prince of this world 
cometh, and hath nothing in me." 

In those who have their love made perfect 
there positively remains nothing that occasions 
stumbling, nothing that responds to temptations 
without, no particle of unholy sediment, or bad 






THE ALL CLEANSING BLOOD. 311 

nature that can be roiled up when shaken by the 
powers of darkness without. No more lurking- 
foe within, that prones the heart to leave the God 
we love. U A11 darkness (which occasions stumb- 
ling) is past, and the true light now shineth," 
"which thing is true in Him (Christ) and in you," 
perfected saints. 

"Beloved, now are we the sons of God, and it 
doth not yet appear what we shall be; but we 
know that, when He shall appear, we shall be like 
Him; for we shall see Him as He is." 

We must be like God if we would see and en- 
joy Him. This blessing is only pronounced on the 
"pure in heart." 

"And every man that hath this hope in him jm- 
rifieth himself even as He is pure"—S\ 3. 

Here the Divine order of salvation is clearly 
marked: 1st, possess the Christian's hope; 2nd, 
through the stimuli of this hope in him the be- 
liever purifies himself as God is pure. 

Dear brother, does this stagger you? Can the 
Lord be more than pure — "free from sin," etc? and 
does not the Bible emphatically require the same 
of you. What objection can you have to this. 
since God, Himself has opened the fountain for 
all sin and all unrighteousness, and proposes to do, 
the work in you— "sanctify you wholly," and pre- 
serve you "holy and urfblamable before Him in 
Love?" 

One thing is very certain: you ran notdwell 
with God unless youare perfectly pure or holy 

20 



312 THE ALL CLEANING BLOOD. 

This being true, it follows that you must either 
go to heaven to obtain perfect purity, or you 
must be purified in order to go to heaven. That 
the latter is the Gospel plan all intelligent Bible 
readers well know. 

"Little children, let no man deceive you. He 
that cloeth righteousness is righteous even as He is 
righteous"— 3: 7. 

Here, again, the Apostle sets up the true stand- 
ard of Gospel grace. 

We infer from his admonition that Satan had 
already sent out his servants to tell the children 
of God, that they could not be "perfect as their 
Father which is in heaven is perfect," "pure as 
He is pure' 7 and righteous even as He is righte- 
ous," and that Christ, in these things had set up 
an impracticable standard, and imposed an intoler- 
able yoke. 

Notwithstanding John thus ealy exposes this 
lie, the father of it still authorizes its circulation. 

The Apostle speaks not of the dead who had 
ceased from righteous works, but the living — "he 
that worketh righteousness is" (not will be, but 
already is) u righteous even as He is righteous." 

Here is present, full and free salvation offered 
to the Church — the real sons of God — through 
the cleansing blood of Christ. I have joined but 
a few links of John's golden chain of testimony 
to the second work of Divine grace. 

Here, as all through the Bible, we see that 
crimson stream that flows from the cross, and with 



THE ALL CLEANSING BLOOD. 318 

the voice of redeeming love speaks the complete 
purification of the Christian's heart. 

"Blessed Jesus, thou art mine, 
All I have is wholly thine; 
Thou dost dwell within my heart, 
Thou dost reign in every part; 
Blessed Jesus, keep me vildte. 
Keep me walking in the light. 

"Precious Jesus, day by bay, 
Keep me in the holy way; 
Keep my mind in perfect peace, 
Every day my faith increase. 
Blessed Jesus, keep me white, 
Keep me walking in the Utilit." 



CHAPTER XXI. 

ENTIRE SANCTIFICATION ALWAYS ADDRESSED 

TO BELIEVERS; HENCE ATTAINED 

AFTER PARDON. 

IF ENTIRE sanctification were simultaneous 
with pardon, it would be used interchangeably 
with it and regeneration. 

It would be enjoined upon sinners and con- 
nected with repentance like conversion. We nev- 
er read of sinners commanded to repent and be 
sanctified. This grace is always enjoined upon 
such as had already been justified, hence it is dis- 
tinct from, and subsequent to justification. 

The only place, to my knowledge, where the 
second grace is spoken of in connection with re- 
pentance, is Acts 2: 38, and there baptism is inter- 
posed between the two, and the uniform order of 
the Bible is that pardon must precede baptism; 
then, ofcourse,the promise of the Father is attain- 
able. That a "wayfaring man, though a fool,"and 
even "he that runneth may read' 1 the distinction 



THE DOUBLE CURE. 



315 



between "first love" and the "second grace" I will 
place them side by side. It will be seen in most 
cases that the two experiences are affirmed of the 
same individuals at different times. 

The reader should read the left hand column 
of a single paragraph, and then the opposite col- 
umn. 



CALL TO SINNERS . 

u Let the wicked for- 
sake his way, and the 
unrighteous man his 
thoughts: and let him 
return unto the Lord, 
and He will have mercy 
upon him; and to our 
God for He will abun- 
dantly pardon." — I s a. 
55: 7. 



"I came not to call the 
righteous, but sinners to 
repentance." — Mark 2: 17 



"And he, (Paul) went 
into the synagogue (at 
Ephesus) and spake 
boldly for the space of 
three months, disputing 
a n cl persuading t h e 
things concerning the 
kingdom of God ; And 
many that believed 
came, and confessed, and 
showed their deeds." 



CALL TO BELIEVERS. 

" A wake, awake; put 
on thy strength, O Zion; 
put on thy beautiful 
garments, O Jerusalem, 
the holy City: * * * 
Shake thyself from the 
dust; arise and sit down. 
O Jerusalem: loose thy- 
self from the bands of 
thy neck."— Isa. 52: 1—2. 



"To all that be in 
Rome, bloved of God, 
called to be saints; (holy 
ones), grace to you, and 
peace from God our Fa- 
ther."— Rom. 1: 7. 



"Making mention of 
you (Ephesians) i n m y 
prayers, that the Grod of 
our Lord Jesus Christ, 
* * * mat/ (/ire unto 
you flu* spirit of wisdom 
and revelation in the 
knowledge o\' Him; the 
eyesof your understand- 
ing being enlightened; 
that ye may know what 



316 



THE DOUBLE CURE. 



Acts 19: 8 and 18. 
Here are the fruits of 



is the hope of His call- 
ing, and what the riches 
, of the glory of His in- 
genume repentance and heritance in the saints." 
faith. — Eph. 1: 16—18. 



"Knowing brethren be- 
loved, your election of 
God. For our Gospel 
came not unto you in 
word only, but also in 
power, and in the Holy 
Ghost, and in much as- 
surance.'' 

"For they themselves 
shew of us what manner 
of entering in we had 
unto you, and how ye 
turned to God from idols 
to serve the living and 
true God."— 1 Thes. 1:4, 
5 and 9. 



u For God hath not 
called us unto unclean- 
ness, but unto holiness" 

"And the very God of 
peace sanctify you whol- 
! ly; and I pray God your 
whole spirit and soul 
and body be preserved 
blameless unto the com- 
ing of our Lord Jesus 
Christ, Faithful is He 
that calleth you who also 
will do it"— 1 Thes. 5: 
23, 24. 



SINNERS COMMANDED. BELIVEBS COMMANDED. 

"Repent ye for the I f ^ ^JS^^r K 
nana. —Matt. d. 6. ig per f ec t.»_Matt 5: 48. 



"From that time Jesus 
began to preach, and say, 
Repent, for the kingdom 
of heaven is at hand."— 
Matt. 4: 19. 

And they went out 
and preached that men 
should repent." — Matt. 
6:12. 

'" Verily I say unto 



U A new command- 
ment I give unto you, 
i that ye love one anoth- 
! er as 1 have loved you." 
—John 13: 34. 

"And, being assem- 
bled together with them, 
commanded them that 
they should not depart 
from Jerusalem, but 



THE DOUBLE CURE. 



317 



you, except ye be con- 
verted, and become as 
little children, ye shall 
not enter into the king- 
dom:'— Matt. 18: 3. 

u Marvel not that I say 
unto thee, ye must be 
born again."— John 3: 7. 






''Then said Peter unto 
them (sinners) repent 
and be baptized every 
one of you, in the name 
of Jesus Christ, for the 
remission of sins." 

"Repent ye therefore 
and be converted, that 
your sins may be 
blotted out."— Acts 2: 38 
and 3: 19. 



"Believe on the Lord 
Jesus Christ and thou 
shalt be saved."— Acts 
16: 31. 



"And the times of this 
ignorance God winked 
at, but now command- 
eth all men every where 
to repent."— Acts 17: 30. 




PROMISES MADE TO AND 

RECEIVED r>Y SIN- 

NKRS. 

"And that repentance 
and remission of sins 



wait for the promise of 
the Father, which, saith 
He, ye have heard of me. 
For John truly baptized 
with water: but ye shall 
be baptized with the Ho- 
ly Ghost not many days 
hence."— Acts 1: 4, 5. 



Peter's command to 
the Church: 

"But as He, which 
hath called you is holy, 
so be ye holy in all man- 
ner of conversation, be- 
cause it is written, be 
ye holy for I am holy/' 
— iPetl: 15—16. 



"Have ye received the 
Holy Ghost since ye be- 
lieved?"— Acts 19: 2. 



"For ye know what 
commandment we gave 
you by the Lord Jesus, 
for this is the will 
of God even your sanc- 
tifieation." -1 Thessalo- 
nians 4: 2, 3. 



PROMISES MADE To AND 
REALIZED BY CHRIS- 
TIANS. 

"The disciple is not 
above his Master; but 



318 



THE DOUBLE CUKE. 



should be preached in every one shall beper- 
His name among all na- fected as his Master." — 
turns:— Luke 24: 47. Luke 6: 40. 



"Then Philip went 
down to Samaria, and 
preached Christ unto 
them. When they believ- 
ed Philip preaching the 
things concerning the 
kingdom of God, and 
the name of Jesus Christ, 
they were baptized both 
men and women.' 1 "And 
there was great joy in 
Samaria." — Acts S: 5 8, 
12. 



"Among whom are ye 
also the called of Jesus 
Christ:*— Rom. 1: 6. 



"Therefore being jus- 
tified by faith, we have 
peace with God through 
our Lord Jesus Christ:* 
— Rom. 5: 1. 



"Now, when the Apos- 
tles that were at Jerusa- 
lem heard that Samaria 
had received the word 
of God, they sent unto 
them Peter and John; 
who when they were 
come down, prayed for 
them, that they might 
receive the Holy Ghost. 
Then laid their hands 
upon them, and they re- 
ceived the Holy Ghost." 
—Acts S: 14—17. 

"For I long to see you 
that I may impart unto 
you some spiritual gift, 
to the end you may be 
established.**— Rom. 1: 11 



"BywhoiiH/fe we have 
access by faith into this- 
grace wherein we stand.** 
— Rom. 5: 2. 



"Being justified freely 
by His grace through 
the redemption that is 



"Now present your 
members bound to right - 
ousness. for sanctinca- 

tication."— Rom. 6: 1V>. 
[Emphatic Diaglott.] 

"I beseech you there- 
fore brethren, that ye 
present your bodies a 
living sacrifice, wholly 



THE DOUBLE CURE. 



319 



in Christ Jesus.' --Rom. 
3:24 

u For ye have not re- 
ceived the spirit of bond- 
age, again to fear; but 
ye have received the 
Spirit of adoption 
whereby we cry Abba 
Father;'— 8: 16. 



u For your obedience 
is come abroad unto all 
men." 

"And I myself also am 
persuaded of you, my 
brethren, that ye also 
are full of goodness, 
filled with all knowl- 
edge, able also to ad- 
monish one another." — 
Rom. 16: 19, 15: 13. 



"And many of the 
Corinthians hearing, be- 
lieved and were baptiz- 
ed."— Acts 18: 8. 

"Ye are God's hus- 
bandry: ye are God's 
building."—! Cor. 3: 9. 

"Ye are Christ's."— 3: 
23. 

"In all things ye have 
proved yourselves to be 
clear in this matter."— 2 
Cor. 7: 11. 

"Therefore, as ye 
abound in every thing; 



acceptable unto God, 
which is your reasona- 
ble service. 

"And be not conform- 
ed to this world: but be 
ye transformed by the 
renewing of your mind, 
that ye may prove what 
is that good and accept- 
able, and perfect will of 
God."— Rom. 12: 1, 2. 



"Now, the God of hope 
fill you with all joy and 
peace in believing, that 
ye may abound in hope 
through the power of 
the Holy Ghost."— 15: 
13. 

"When I come unto 
you I will come in the 
fullness of the blessing 
of the Gospel of Christ/* 
Rom. 15: 29. 



"H a v i n g therefore, 
these promises, dearly 
beloved, let us cleanse 
ourselves from all iilthi- 
ness of the flesh and 
spirit, perfecting holi- 
ness in the fear of God," 

2 Cor. 7: L 

"And this also we 
wish, even your perfec- 
tion.^ l3j a 

"Finally b re t h ren, 
farewell. Beperfect." 



820 



THE DOUBLE CURE. 



in faith, and utterance, ver. 
and all diligence.'-- 2 
Cor. 8: 7. 



11. 



U I have given them thy 
word, and the world 
hath hated them be- 
cause they are not of 
the world, even as I am 
not of the world." — 
John 17: U. 



"Rather rejoice that 
your names are written 
in heaven." "Ye which 
have followed me in the 
regeneration." c 'Ye be- 
long to Christ." "The 
Spirit of your father 
speaketh in you." — Luke 
10: 20; Matt. 19: 28; Mark 
9: 41, and Matt. 10:20. 



"And you hath he 
quickened, who were 
ctead in trespasses and 
sin." "For by grace are 
ye saved through faith." 
"Now, therefore ye are 
no more strangers and 
f oreigners,but fellow citi 
zens with the Saints and 
of the household of 



"Sanctify them thro* 
thy truth: thv word is 
truth."— 17:17. 



"If ye love me keep 
my commandments. And 
I will pray the Father, 
and He shall give you 
another Comforter, that 
He may abide with you 
forever, even the Spir- 
it of truth, whom 
the world can not 
receive, because it seeth 
Him not, neither know- 
eth Him; but ye know 
Him, for He dwelleth 
with you, and shall be 
in you." — John 14: 16— 
17. 



"For this cause I bow 
my knees unto the Fa- 
ther of our Lord Jesus 
Christ, * * * that 
He would grant you. 
according to the riches 
of His glory to be 
strengthened with all 
might by His Spirit," 
and "filled with all the 
fullness of God." 

"That ye put off the 
old man * * * and 
be renewed in the spir 
it of your mind; and 



THE DOUBLE CURE. 



321 



God."— Eph. 2: 1, 8 and 

19. 



that ye put on the new 
man, which, after God v 
is created in righteous- 
ness and true holiness." 
—Eph. 8: 14—19, 4: 22 
—24. 



"And you that were 
sometime alienated and 
enemies in your mind 
by wicked works, yet 
now hath He recon- 
ciled:' "We heard of 
your faith in Christ Je- 
sus, and of the love 
which ye have to all 
saints: 7 -Cor. 1:4, 21. 



u For this cause we al- 
so, since we heard it, do 
not cease to pray for 
you, and to desire that 
I ye might be filled with 
the knowledge of His 
will in all wisdom and 
spiritual understanding. 
* * * Strengthened 
with all might, accord- 
ing to His glorious pow- 
er, unto all patience, and 
long suffering with joy- 
fulness."—!: 9—11. 



u But ye have come un- 
to Mount fSion, and un- 
to the City of the living- 
God, * * " :: " to the 
Church of the First- 
born which are written 
in heaven * * * and 
to Jesus, the mediator 
of the new Covenant, 
and to the blood of 
sprinkling." — H e b. 1 2: 



"Go on to perfection" 
"Now the God of peace 
through the 
blood of the everlasting 
covenant, make you per- 
fect:' 

"For by one offering 
He hath perfected for- 
ever them that are sanc- 
tified."™Heb. 6: 1; 13: 
20, 21, and 10: 14. 



"Wherefore, holy 
brethren, partakers of 
the heavenly calling."-— 
Heb. 8:1. 



"Le1 us lay aside ev- 
ery weight, and the sin 
which doth so easily be- 
set us,"~"Heb. 12: l. 



322 



THE DOUBLE CURE. 



"This is a faithful say- 
ing, that Christ Jesus 
came unto the world to 
save sinners."-—! Tim. 1: 
15. 



"But now, when Tim- 
otheus came from you 



"Christ also loved the 
Church, and gave Him- 
self for it; that He 
m i g h t sanctify and 
cleanse it with the wash- 
ing of water by the 
word. That He might 
present it to Himself a 
glorious Church, not 
having spot or wrinkle 
or any such thing, but 
that it should be holy 
and without blemish/* 
— Eph. 5: 24-27. 



"Night and day pray- 
ing exceedingly that 
| we may see your face 
™^ u 5?*?^ perfect that 



good tidings of your i whlVh r. i^w ^ vnil r 

££■££££&£ ! % g*n£*SMS? 

desiring greatly to see ou 
us, as we also to see you: 
Therefore, brethren, we 



wre comforted over you 
in all our affliction and 
distress by your faith."— 
1 Thes. 3: 6— 7. 



direct our way unto you : 
* * * to the end He 
may establish y o u r 
hearts unblamable in 
holiness before God, 
even our Father."— 1 
Thes. 3: 10, 11, 13. 



These two classes of Scripture, addressed to 
different characters, and teaching two separate 
and distinct experiences in the economy of grace, 
might be greatly extended. 

Whoever will take the pains to examine 
the matter will find that, in the New Testament. 
the several terms that express the higher life, oc- 



THE DOUBLE CURE. 323 

cur more than as often again as those do that 
teach the first state of grace. And yet, to many, 
this more excellent way is hid, by the vail of their 
own wisdom and prudence. — Matt. 11: 25. 

I once heard a minister undertake to prove 
that regeneration and sanctification were identi- 
cle; his main argument was based on the fact that 
both were attributed to the same instrumentali- 
ties, and suspended upon the same condition. His 
premises were correct, but the conclusion an egre- 
gious mistake. He should have noticed that en- 
tire sanctification is always enjoined and in- 
voked upon such as already had the former expe- 
rience. 

It is true that the blood of Christ is the pro- 
curing cause of both pardon and sanctification — 
Matt. 26: 28; Heb. 13: 12. The Word of God the 
instrumental cause. — 1 Thess. 2: 13; 1 Peter 1: 23, 
and John 17: 17; 2 Cor. 7: 1. The Holy Spirit the 
direct, efficient cause, in both cases, John 3: 8, 
and Rom. 15: 16, and faith the condition. —Rom. 
5: 1, 2; Acts 15: 8, 9. 

What do we infer from this? Namely, that re- 
generation and entire sanctification are botli mor- 
al changes. 

What then becomes of the assertion that sanc- 
tification, when enjoined upon believers, deno 
a growth? when it is always ascribed to those 
means which produce transformation and no! de- 
velopment. 

How erroneous the teaching thai make 



324 THE DOUBLE CURE. 

fection a development, when the Word says that, 
God ''makes us perfect through the blood of the 
everlasting covenant." 

' Again, what nonsense to talk about gradual 
snnctification, when the Bible always conditions 
it upon faith, the same as it does justification. It 
must, therefore, be instantaneous, because appro- 
priating faith is that simple act of the soul by 
which it takes the things that God holds out 
to us in the promises. The operation of the Spir- 
it, by which we discover our need and the Divine 
provisions, is usually gradual, but there must be 
an instant of time, when the hand of faith grasps 
the needed blessing, when the object of faith be- 
comes the fruition of the soul. Hence, I repeat, 
what is received by faith, is purely a gift from 
God, and must be received instantaneously, or not 
at all. 

If we were to sum up the confused teaching 
of many in the wilderness, we would only learn, 
that sanctification is an inexplicable something, 
which every body receives in conversion, subsequent- 
ly attains by growth, and which no one, after all, 
can experience until death comes to accomplish that 
which the Son of God failed to do. This is no ex- 
aggeration of the theology taught in the terrible 
regions of Sinai. Surely there is a dense fog in 
the wilderness: "A day of darkness, and of gloom- 
iness, a day of clouds and of thick darkness, as 
the morning spread upon the mountains.— Joel 2: 2. 
l>t as thank the Lord that it is not the dusk of 



THE DOUBLE CURE. 325 

eventide, but the dawning of a brighter day. The 
"Sun of righteousness" is fast driving from the 
mountains— the churches— the morning fogs of 
the past night of error, and fiiling the world with r 
the glorious light of the Gospel, and the raptur 
ous songs of full salvation. 

Ever since the dispensation of the Holy Spirit, 
those who have known most of Grod, and possess- 
ed in the largest degree the mind and Spirit of 
Jesus, have, with few exceptions, acknowledged 
an attainment in grace beyond j ustification. This 
Bible experience written by the Spirit upon the 
heart, often attains a strong under-current in the 
mind and affections, sweetens the whole life, en- 
dues with power from on high, and brings forth 
abundant fruit, without being definitely professed. 
This is owing to the fact that sanctification, not 
having been taught as a definite provision in the 
will of God, they seek it in an indefinite manner, 
being moved only by the common experience of a 
great want in the heart. Not having had definite 
teaching, their faith is only general, and their 
profession will likewise be indefinite. Nevart he- 
less these possess, with some modification, the el< - 
ments of "perfected holiness," and they Largely 
adapt the language peculiar to this higher Chris- 
tian experience. Itis true that without the pre- 
sentation of holiness to the mind as a definite ob- 
ject of pursuit, Jew possess concentration of faith 
enough to apprehend it. In this (lass we find 
Elder J. Winebrenner. In his work on regenera 



326 THE DOUBLE CURE. 

tion, page 224, he speaks as follows: "It is not 
enough, you perceive, to be born again, but such 
are required likewise to grow in grace, to add to 
their faith and to "perfect holiness in the fear of 
God, 1 and thus be made conformable to the image 
of little children. And where there is no suck ad- 
vancement and conformity, there c in be no admis- 
sion into heaven. Many new born souls, I fear 
lose sight of this requirement. The covetousness, 
pride and bigotry which exists among professors, 
is decisive proof of this fact." 

Had the above come from some professed ad- 
vocate of distinct holiness, it would be looked up- 
on as quite radical. "It is not enough to be born 
again," says Eld. W., but salvation proceeds still 
farther. He gives three things that are to follow. 

1. Add to your faith. 

2. Grow in grace. 

3. Perfect holiness. 

With the first two points all Christians agree. 
The third is just what is now contended for by 
all engaged in the great holiness reform, and is 
opposed by all who antagonize this special work. 
According to Eld. W's. theology, to be born again 
is not to be made perfectly holy. In describing 
the grace yet needed, he quotes 2 Cor. 7: 1; and 
here the Apostle identifies "perfecting holiness," 
with "cleansing from all filthiness of the flesh and 
spirit." Hence, Paul and Bro. W. both concur in 
teaching a work of purification after regeneration. 
Though Paul here commands beleivers to cleanse 



THE DOUBLE CURE. 327 

themselves, this can only be clone by coming to 
the "fountain opened for sin;" for nothing but 
the blood of Christ can wash away sin, and 
cleanse from all unrighteousness. That a moral 
change was in the mind of Eld. W., is evident 
from the fact, that he speaks of "conformity to 
the image of little children," as the result of per- 
fecting holiness. This implies a change of nature. 
"Where there is no such advancement and con- 
formity, there can be no admission into heaven." 
Pretty strong, but so says the Word: "Nothing 
unclean shall enter therein." Observe that Eld. 
W. does not ascribe the covetousness, pride and 
bigotry which exists among professors, to a want 
of regeneration, but to the fact that new born 
souls lose sight of the requirement to "perfect ho- 
liness in the fear of God." But how can we ex- 
pect beleivers to seek this perfect heart purity, 
when they are taught that regeneration exhausts 
the cleansing power of the blood of Christ? 

In his New Testament Dictionary, Kid. W. de- 
fines sanctificatlon as a "perfect conformity of 
heart and life to the will of God," and for exam- 
ple cites 1 Thess. 4: 3. Here again Christians are 
admonished to undergo a cleansing which will 
perfectly conform their hearts and lives to the 
will of God. Thus this holy and fruitful saint of 
God, acknowledged a degree of grace beyond re- 
generation. 

In the light of the Bible, it is .just as consist- 

21 



328 THE DOUBLE CURE. 

ent to teach that a sinner can grow into a Chris- 
tian, as that a justified soul can grow into heart 
purity — grow sin out of his heart: in other words, 
there is just as much Scripture for regeneration 
by gradual development, as for sanctification 

any gradual process; for the latter is just as 
much the immediate effect of the Holy Spirit as 
the former, and just as much the direct gift of 
Grod, through faith, and the cleansing blood. 

The media and conditions of justification and 
entire sanctification being the same, corroborates 
the Scriptures cited in chapter second in teach- 
ing that the latter, as vrell as the former, is a 
moral transformation. And since the two col- 
umns we have here presented, as well as many 
other Scriptures, show that the first is an experi- 
ence for sinners, and the second an experience for 
Christians, it follows that there are ttvo success 
moral changes, two Divine works of grace. 



CHAPTER XXII. 

PURIFICATION A DISTINCT, INSTANTANEOUS 

WORK OF GRACE PROVED BY 

THE GREEK TENSES. 

OST writers upon the subject of holiness 
have quoted largely from human authori- 
ties; these harmonious witnesses have doubtL 
contributed much to establish, and advance 
this most important cause. But, in the prepara- 
tion of this work I have felt specially called to 
present to the reader a book of Bible proofs. Nev- 
ertheless, finding truth of such vital importance 
in the Greek verbs of the New Testament, which 
the tenses of our language are inadequate to con- 
vey to the English reader; and regarding a work 
of this kind as quite deficient without these very 
important proofs, I devote this chapter to an in- 
vestigation of this subject. » 

The authorities we quote will, I think, be 
quite satisfactory to all who possess any knowl- 
edge of their standing in piety and scholarship. 

In an article in the Church Advocate^ ab 



330 INSTANTANEOUS PURIFICATION. 

two years ago, from the pen of Elder B. F. Beck 
of Pennsylvania, the writer observed that the 
Scriptures usually cited in proof of a second 
work of grace, are in the aorist tense. So they 
are, but the brother presumed to tell his readers 
that, that tense related only to past time. Thus, 
he, and I presume many of his readers, rejoiced 
in the discovery of a plan by which all prayers, 
promises and commands, setting forth a higher 
Christian experience, were construed into past 
blessings, hence enjoined no present duty or at- 
tainment. To say the least of this theory, it 
would require an entire revision of the New Tes- 
tament. So that when Paul says to his brethren, 
u Present (aorist) your bodies a living sacrifice," it 
should be changed to u You did present your bod- 
ies," etc. "Purge (aorist) out the old leaven," to 
"You have purged out" etc. "Cleanse (aorist) 
yourselves from all filthiness of the flesh and 
Spirit," to "You have cleansed," etc., throughout 
the Testament, 

I think it much preferable to be changed our- 
selves "from glory to glory," by a second applica- 
tion of the blood, than to change the Word so 
much to avoid it. It is but an easy, momentary 
work for God to adjust us to the Bible, but a 
dreadful task to adjust the Bible to ourselves. 

But we have the charity as well as 
good reason to believe, that the brother above 
referred to, did not willfully teach error, for his 
position seems to be taught in Bullion's Greek 



INSTANTANEOUS PrKIFICATION. 



331 



Grammar. He defines it thus: u Tlie Aorist rep- 
resents an action simply as past; as I wrote? 

As to whether this is correct or not will be 
made plain as we proceed. In fact the author 
seems to teach otherwise on the same page. "It 
(the aorist) differs from the imperfect inasmuch 
as the aorist denotes what is always customary; the 
imperfect what ivas customary during a specified 
period of time." This agrees with Dr. Steele: 
"Except in the indicative, it (the aorist) is always 
timeless? it may be used in reference to acts past, 
present, or future, instead of the past only. Had 
Elder B., and I presume his authority, Bullion, 
confined their remarks to the indicative mood, I 
presume it were correct; for, says Goodwin, "The 
aorist, indicative, expresses the simple momentary 
occurrence of an action in past time, as / wrote? 
According to this author, it is only in the one 
mood that the aorist is confined to past time. 
Harknes's Greek Grammar, a later work, which 
has quite commonly supplanted Bullion, and, I 
think, is about the most popular Greek Grammar 
now in use, gives the active voice of the aorist a^ 
follows: 






IND1C. 


SUBJUNC. 


OPTATIVE 


1MPKKA. 


IM'IM 


V VKTll [P 


cBouleu- 

Sil. 

I advised. 

1 


Bouleuso, 

I may n<i- 


Bouleusi- 

))W. 
1 in i g li t 

advise. 


Bouteusvn 
A>h Ise. 


Bowl 

To ;i't\ Ise. 


H :i \ Ing 
.\.h Ised. 



First Booh P<W< 



332 I XSTANTANEOUS PURIFICATION. 

Surely no one will affirm that, "/ may advise" 
"J might advise" and the imperative command, 
u Advise" denote action in the past. 

James McKnight quotes Blackwall as saying, 
"That the first and second aorist in the potential 
and subjunctive moods, which are futures too, are 
often, in sacred and common writers, equivalent 
to the future of the indicative. He also acquies- 
ces in the statement. 

We have, then, the testimony of standard au- 
thors generally, that the aorist is used with refer- 
ence to present and future action, as well as past. 
This, the Scriptures themselves abundantly 

show. 

That our readers may comprehend, more fully, 

the force of the Scriptures, we shall herein pre- 
sent, and the arguments adduced therefrom, we 
give you the tenses of the Greek verb as defined 
by the standards of the language: 

u The present tense denotes what is now going 
on, and indicates a continuous, repeated or habitu- 
al action, as T am writing; 7 the imperfect denotes 
the same continuity or repetition in the past, as, 
' I was ivriting /' the perfect denotes an action as 
finished in the present, as 'I have ivrit- 
ten; my writing is just now finished.' 
The pluperfect denotes an act which took 
place before another past act, The future denotes 
an act in future time; future perfect — an action 
as finished at, or before a certain future time. 

But, as we have already intimated, it is the 



INSTANTANEOUS PURIFICATION. 333 

aorist that particularly throws light upon the dis- 
tinctive works of grace in the soul; hence 'i take 
the grerter pains to establish its real meaning in 
your minds. 

Says Bullion, " When actions of both kinds are 
mingled in a narative, the continued action is of- 
ten expressed by the imperfect and tl;e momenta- 
ry by the aorist, as "He ran forth (the aorist) and 
continued barking at" them (the imperfect). The 
barbarians received (aorist) the peltaste^ and 
fought (imperfect) with them. But when the 
heavy-armed soldiers were near, they turn 
(aorist), and the peltastea immediately pursued 
them," imperfect. Again, "The aorist does not, 
like the imperfect, express continuance, it is used 
to express momentary action." 

"We have," says Dr. Steele, "in the English no 
tense like it. Except in the indicative it is time- 
less, and in all the moods indicates what Kreuger 
styles, "singleness of act" This idea our transla- 
tors could not express without a circumlocution 
in words having no representatives in the Greek. 
"The poverty of our language," says Alford, "in 
the finer distinctions of the tenses, often obliges 
us to render inacurately and fall short of the 
wonderful language with which we have to deal." 
His annotations abound in attempts to bring 
the full significance of the tenses. For instance, 
in 2 Cor. 12: 7, "to buflBLt rae," (present tense 
best thus exjjressed in the present The ao) 



334 I»TA NTAN IJ >US PUKIFICATK >N. 

would denote but one such act of insult." This 
has been noted by both Chrysostom and The- 
oplylact." 

Buttman, in hi- recent Xew Testament gram- 
mar, says, "The established distinction between 
the aorist, as a purely narrative tense, expre*-sin2' 

aething momentary, and the imperfect, as a 
discriptive tense, expressing something contempo- 
raneous or continuous, holds in all its force in 
the Xevr Testament. " 

Says. Winer. "Nowhere in the New Testament 
does the aorist express what is wont to be? i. e r it 
never expresses a state of being, but a "momen- 
tary act.*' The later two authors, are regard 
by scholars as among the most competent New 
Testament grammarians. 

To the aboVe we add yet Goodwin. "The 
aorist expresses the simple momentary occurrence 
of an action/' Here we have the united testimony 
of Dr. Steele, Dean Alford. Krenger, Bullion, 
Chrysostom. Theophylact, Buttman. Winer and 
Goodwin, that the aorist tense is always expres- 
sive of a single and momentary act. it never 
denotes a continuous or repeated action, its dis- 
tinguishing features may well be described a>. 
suddenly and once for all. Says Steele. "The 
next fact which impresses us in our investigation 
is the absence of the aorist and the presence of the 
present tense whenever the conditions of final salva- 
tion are st ited. Our inference is that the condi- 






INSTANTANEOUS PURIFICATION. 335 

tions of ultimate salvation are continuous, extend- 
ing through probation, and not completed in any 
one actP 

But the Scriptures themselves will best satisfy 
the reader's mind as to the peculiar force of the 
aorist. In the following texts, Dr. Steele and 
Dean Afford are responsible for the designation 
of the tense, and not myself. The latter, in his 
valuable translation, has often used such words 
as, "continually," "persistently," "repeatedly," to 
denote the present tense, and such phrases as, "at 
a stroke," "instantly," and "once for all," to indi- 
cate the aorist tense. 

I think it preferable, in the main to use the 

common version: designating the tenses as they 

have. 

Luke 13: 2i: Strive (present tense— persistent 
action) to enter in (aorist tense — once for all) at 
the strait gate. 

Luke 18: 13: But smote (imperfect, smote 
repeatedly) upon his breast, saying, God be mer- 
ciful (aor. — pardon instantly) to me a sinner. 

Heb. 11: 6: For he that cometh (pres., persist- 
ently) to God, must beleive (aor., definitely grasp 
two facts) (1) that He is, and (2) that He is a re- 
warder of them that diligently seek Him. 

John 5: 44:— How can ye beleive, (aor.) which 
receive (pres., continually, habitually receive) 
honor one of another, and seek not the honor thai 
cometh from God only? 

"This interrogatory implies the impossibility of 
& single genuine act of faith, springing up in a 



336 INSTANTANEOUS PURIFICATION. 

heart persistently courting human applause."— 

I). Steele. 

John 11: 26: And wh i* liveth and be- 

lieveth I pres . . shall ne 

die (a i 

Th >f the aorist. in speaking of death, is 

in accordance with its specific force, since that is 

an event that is once for all. 

Matt 8: 2: And behold, there came a leper 
and worshipped (imperfect, kept worshipph 

Him saying. Lord, if thou wilt, thou canst make 
me clean (aor., cleanse me once for all). And Je- 
sus put forth (aor.. instantly) His hand and touch- 
ed (aor.) him, saying. I will: be thou clean (aor.. 
be thou instantly, and once for all cleansed). 

The leper prayed not for gradual, but instanta- 
neous cleansing, and it was done at a single stroke 
according to his faith. 

Touch and cleanse me blessed Savior, 

Take away my inbred sin; 
I am longing for this fatx>r, 

Longing to be pure within. 

Matt 14: 36: And besought (imp., kept be- 
seeching 5 Him that they might only touch (aor.. 
.just once) the hem of His garment: and as many 
as touched 'aor.. but once) were made (aor., in- 
stantaneously) perfectly whole. 

Luke 17: 14: And it came to pass, that as 
they went (pres., pr< ve action — were going) 

they were cleansed (aor., instantaneously). 

John 2: 16: Take (aor.. instantly) these things 
hence: make not (pres.. be not continually mak- 
ing) my Father's house a house of merchandise. 



INSTANTANEOUS PURIFICATION. 387 

1 Cor. 15: 34: Awake (aor., at once) to right- 
eousness and sin not (pres. be not sinning). 

These examples abundantly establish the \ 
tion of our New Testament grammarians thaf'the 
aorist tense never indicates a continuous, habitu- 
al, or repeated act." 

Let us now note the use of this tense, in enjoin- 
ing the higher Christian experience of entire pu- 
rification. 

Matt. 23: 25, 26: Woe unto you, Scribes and 
Pharisees, hypocrites! for ye make clean (pres., are 
constantly cleansing) the outside of the cup and 
the platter, but within are extortion and exce 
Thou blind Pharisee, cleanse (aor., 'at a stroke 
Alford), first that which is within the cup and 
platter, that the outside of them may be clean, 
(aor., may become instantly clean), also. 

Observe, that Christ taught an inward and in- 
stantaneous purification, which immediately 
wrought outward purity; it is the cleansing of 
the "flesh and spirit;" and had He commanded a 
gradual cleansing, He would have used. the pres- 
ent tense — cleanse by degrees. 

John 17: 17, 19: Sanctify (aor., once for*all) 
them through thy truth. And 

for their sakes I sanctify, (present tense), myself, 
that they also might be sanctified through the 
truth." * 

Let it be remembered that Christ was saint i 
fied with His own blood, Heb, LO: 29, and made 
"perfect through sufferings." Hence it is evident 
that He was then being sanctified, or was then 
suffering out the conditions of a perfeel Savior 



338 nsfST vxtaxeous purificath 

that we might be entirely sanctified by an instan- 
taneous application of His blood. 

The word "sanctify" in verse 17, as Daniel 
Steele has observed, and as all can see by refer- 
ence to the Greek Testament, and the case end- 
ings given by Harkness on page of this work, 

is in the imperative mood. It may seem strange 
that Christ should petition the Father in the im- 
perative, which is virtually commanding Him. 
But. when we take into consideration that the 
Redeemer of our lost race, was then enduring the 
inward "pains of death," and "sorrows of hell," 
the awful conditions imposed by Divine justice 
in the eternal covenant, it was meet that, in view 
of the speedy consumption of His death for our 
redemption, He should now claim His hard-earn- 
ed, and dearly-purchased trophies, that He should 
demand the fulfillment of the covenant on the 
part of justice: even the complete emancipation 
of all believers from the power, and inbeing of 
sin. However that may be, it is certain that 
Christ, in the above text, puts in a claim before 
the Court of Heaven for the sanctification "of all 
them that believe on Him through the word," and 
presents the same in the imperative aorist Says 
Winer: "In the New Testament the obvious dis- 
tinction between the imperative aorist and the 
imperative present is uniformly maintained. The 
imperative aorist denotes an action that is rapid- 
ly completed and transient or viewed as occurring 



INSTANTANEOUS PURIFICATION. 839 

but once. The imperative present denotes action 
already commenced and to be continued, or an 
action going on, or to be frequently repeated." 

Thus, all can see that iri the use of the fer- 
tile Holy Spirit represented Christ's sanctifica- 
tion, i. e,, by His suffering, as then going on, but 
that of the disciples to be effected in the future, by 
the power of God, and a rapidly completed worl 
never to be repeated. And such it was, when, on 
the day of Pentecost, the Sanctifier came "sud- 
denly u ? and they "were all filled with the Holy 
Spirit. 

Dean Alford renders Acts 5: 11 as follows : 

"Bat we habitually believe that through the 
grace of our Lord Jesus Christ we were saved 
(aor., by a momentary and completed act,) even as 
they." 

Philip Doddridge also translates this verse in 
application to present salvation, instead of final, 
as in the common version. Judging these to be cor- 
rect, we have here a beautiful representation of 
the distinct and instantaneous work of cut 
sanctification; for the salvation here referred to is 
purification of the heart by the full reception 
of the Holy Spirit.— see verses 8, t>. 

When 1 wrote on the believer's consecration. I 
had not seen Dr. Steele's exposition of the tens 
fromAlford's translation. Please compare what 
I have written on Rom. <>: 13 with the following: 

Nor render repeatedly (present imperati 
your members as instruments of sin, 'out 



340 ENSTANTANEOUS PURIFICATION. 

(aor., by a final act of unreserved surrender, once 
for all") i/owselves, (not your members -by a re- 
peated and piecemeal consecration), to God, (or 
for God's cause, says Tholuck) as alive from the 
dead. 

Alford here remarks, u The present imperative 
denotes habit; the exhortation guards against a 
recurrence of a devotion of the m3mb3rs to sin; 
this, the aorist imperative, on the other hand, a> 
in chapter 12: 1, denotes cm act of self devotion 
to God once for all, not a mere recurrence of the 
habit: 1 

The common version employs the same form 
of expression in both the negative and positive 
commands of this text, and as yielding the mem- 
bers unto sin naturally involves the habit of sin- 
ning, we might reasonably suppose that "yielding 
yourselves unto God" denoted continual or habit- 
ual devotion; but here the common version mis- 
leads the mind, the two yields are entirely differ- 
ent: the first being present tense expresses pro- 
longed action, and' demands abstinence from the 
practice of sin all through life; the second being 
an aorist, centers the mind upon a single point of 
time, and a definite act of absolute and once for 
all abandonment to God, in which our entire u self 7 
is transformed into the image of the Creator: and 
all our power, devoted in pure love service to God. 
Dean Alford, the profound scholar and English 
translator, is no advocate of the "second grace," of 



INSTANTANEOUS PURIFICATION, :>41 

which he has, in the above rendering and note, 
brought out such a striking proof. 

Rom. 12: 1: I beseech you, therefore by the 
mercies of God, that ye present (aor.J your bodies 
— entire, as a single act, never needing to be re- 
peated. 

The body is specified, because, says Tholuck, 
it is the organ of practical activity, or, as Olshau- 
sen, Dewette and Alford says, "as an indication 
that the sanctification of Christian life is to ex- 
tend to that part of man's nature which is most 
completely under bondage to sin." 

If in Paul's conception, believers were to l)e 
sinning and repenting all their days, as the best 
that grace could do for them, he would have used 
the present imperative, "Be presenting your bod- 
ies again and again." 

In Alford's note on 1 Peter 2: 5, he says, "the 
aorist is here used, because no habitual offering, 
as in rite or festival is meant, but the one once for 
all devotion of the body, as in Rom. 12: 1, to God 
as His." Both of these are therefore proof texts 
of a sharply defined transition in Christian expe- 
rience, called entire consecration, the human pail 
of entire sanctification. That neither of Hi 
texts refer to justification is shown (1) by the 
fact that the persons addressed are already Chris- 
tians; (2) by the requirement that the sacrifice be 
holy, (Rom. 12:1), that is accepted, as the Lamb 
was examined' by the priest, and pronounced fit 
for the sacrifice, or acceptable to Jehovah; and 1 



3 42 IXSTAXTANKors PURIFICATION. 

Peter 3, 5 requires a holy or accepted priesthood, 
both of which requirements symbolize a state of 
justification before God."— Steele. I may add that 
the Divine part, the all saving- result of this be- 
liever's consecration is expressed in the following 
verse: u Ee ye tr cms formed, by the renewing of 
your minds, that ye may prove what is that good 
and acceptable and perfect will of God/ 7 As 
soon as the sacrifice "toucheth the altar it is made 
holy," wherein God "makes hioivn unto us the 
mystery of His wilV — the glories of full salva- 
tion," which He purposed in Himself." 

Rom. 13: 14: But put ye on (aor. a single defi- 
nite act,) the Lord Jesus Christ, and make not, 
(pres. quit making), provision for the flesh, to ful- 
fill the lusts thereof. 

Acts 15: 9: And put no difference between us 
and them: purifying, (aor.) their hearts by faith." 

Alford renders ''instantaneously purifying." 
Here Steele observes, as we have also, in a previous 
chapter, that, "This verse is a key to the instanta- 
neous sanctifying work of the Holy Spirit, 
wrought in the hearts of believers, on the day of 
Pentecost, since the words, "even as He did unto 
us? refer to that occasion." See Acts 14; 45 — 47. 

1 Cor. 5:7: Purge out, (aor., a final and in- 
stantaneous purification), therefore the old leaven, 
that ye may be a new lump. — All "renewed," the 
old nature entirely removed. 

1 Cor. 6: 11, as translated by Alford, and com- 
mented upon by Steele: "But ye washed your- 
selves, (aor., middle,) by submitting to outward 



INSTANTANEOUS PURIFICATION. 343 

baptism; ye were sanctified, (aor., ye were justi- 
fied,' (aor.) Here the sanctification is a momentary 
and completed act, the same as the justification. 
By the figure called the inverted chisamus, the 
words "were justified" are placedlast. The natu- 
ral English order would be "were justified in the 
name of the Lord Jesus and were sanctified by 
the Spirit of our God, See Meyer." 

Romans 6:6, 7: Knowing this that our old 
man is crucified, (aor., "was crucified once for all." 
— Alf ord,) § with Him, that the body, (being or to- 
tality), of sin might be destroyed, (aor., at a 
stroke), that henceforth we should not serve sin. 
(pres., habitually), for he that is dead, (aor., died 
once for all unto sin) is freed from sin. 

The aorist here teaches an instantaneous 
death -stroke to inbred sin, and that there is no 
need of a slow and painful process, lingering un- 
til physical death or purgatorial fires end the 
torment. Men are not crucified limb by limb— af- 
ter one part is dead finding a hand, or arm, or 
finger alive— but the whole life is extinguished 
all at once. A class of interpreters who are afraid 
of entire sanctification in this life, and are especi- 
ally horrified at an instantaneous purification by 
one stroke of Omnipotence, tone down "de- 
stroy," to "render inoperative or ppwerl#88? Tlir 
strength of this verb will be seen by studying the 
following texts, where it is rendered by "abol- 
ish," or "consume; 1 or "destroy." 2 Cor. 8: 13; 

no 



&U IXsTANTAXKOl'^ PUBLICATION. 

Eph. 2: 15; 2 Tim, 1: 10; 1 Cor. 6: 15, 26; 2 Thes. 2: 
8; Heb.2:14. 

2 Cor. 1:21, 22.— Now He which established 
(pres. continually) us with you in Christ, and 
hath anointed (aor.) us, is God; who hath also 
sealed (aor.) us, and given (aor.) the earnest of 
the Spirit in our hearts. 

The anointing, sealing, and endowment of the 
Spirit, are different phases of the one instanta- 
neous work of salvation. 

2 Cor. 6: 13: Be ye also enlarged, (aor.) 
The aorist in this place distinguishes it from 
an ordinary and gradual growth of the Christian. 
It clearly points to a sharply defined experience, 
the sudden baptism and complete infilling of the 
Holy Ghost, and they having been already induct- 
ed into the Church of God, this is necessarily a 
second gift of the Spirit. 

2 Cor. 7: 1: Having therefore these promi 
dearly beloved, let us cleanse (aor.) ourselves 
from all filthiness of the flesh and Spirit. 

Had the Apostle referred to a gradual 

purification by self culture, etc, he would 

have used the present tense, but the aorist 

emphatically teaches a moral change to be 

wrought instantaneously, and one that never 

needs repetition. This is so apparent that we 

feel assured no one can fail to see it. 

Gal. 1: 15, 16: But when it pleased God, who 
separated (aor.) me from my mother's womb, and 
called (aor.) me by His grace to reveal (aor.) His 
Son in me that I might preach Him among the 
heathen: 



INSTANTANEOUS PURIFICATION. 345 

"After the Apostle's birth and calling, or conver- 
sion, there was an instantaneous revelation of the 
Son of God within, to the spiritual eye, as there 
had been an objective revelation of the form of 
the Son of man to Paul's physical eye on his way 
to Damascus. Both EUicott and Aiford insist 
that the sequence offenses here teaches that tin's 
inward revelation of Christ was after conver- 
sion."— Steele. 

Had Paul used the present tense, which ex- 
presses continued action, this revelation of Chri 
might apply to the preaching and exemplificati 
of Christ in him, but the aorist will allow no 
such construction, it absolutely points to a mo- 
mentary experience. It is, indeed, just wl 
Christ promised to the Church, "He that lovel 
me shall be loved, of my Father, and I will ]< i 
him, and will manifest myself to him."— Jo 
14: 21. 

Notice, also, the object of this full revelation 
of Christ to the soul, i. e./'Tkat I might preach 
Him among the heathen." This was Paul's Pen 
cost, as Christ had said to the disciples. "Thai re- 
pentance and remission of sins should be prea< 
ed in His name, among all nations, beginning al 
Jerusalem." "But," He adds, "tarry ye in the 
city of Jerusalem until ye shall he endued 
with power from on high, yea, he "command 
them that they should not depart from Jerusalem 
but wait Tor the promise." For only those vessels 
in the Lord's "great house" that purge th« 



346 INSTANTANEOUS PURIFICATION. 

selves entirely are u sanctified and meet for the 
Master's use." God can bear more salvation to a 
lost world in a clean vessel of one quart capacity, 
than in a bushel measure in whom "His Son" is 
not yet "revealed" as sanctifyer, and the all per- 
vading life. 

Eph. 4: 22, 24: That ye put off, (aor.) con- 
cerning the former conversation the old man, 
which is corrupt according to the deceitful lusts.' 1 
"And that ye put on (aor.) the new man, which 
after God is created (aor.) in righteousness and 
true holiness. 

Here is affirmed the negative, positive, and 

Divinity of a great work of grace, an absolute 

moral transformation enjoined upon members of 

the "household of God;" an instantaneous change 

in which the old man — Adamic nature— is laid 

off in toto, and Christ is fully invested once for 

all. 

Gal. 2: 19: For I through the law am dead, 
(aor., "died" suddenly) to the law, that I might 
live unto God. 

Here is a perfect answer in Paul's testimony, 
to the advocates of a lingering death of the old 
man, continuing up to the separation of soul and 
body. There was a time when Paul died to sin by 
a crucifixion — a short and sharp kind of death — 
and the old man lived no more. 

"Some people are forever on the cross, always 
dying, but never dead, because they do not grasp 
th 3 sin- slaying power."— Steele. 

Gal. 5:24: And they that are Christ's (have 



INSTANTANEOUS PURIFICATION, 347 

given themselves a living sacrifice to Him), have 
crucified (aor., have in that consecration sudden- 
ly and forever put to death) the flesh sarka— evil 
nature) with the affections and lusts. 

Here is a striking proof of the second work, 
for, in the 17th verse the Apostle represents the 
Galatians as possessing the Spirit of adoption, 
and yet encumbered by the flesh, it not having 
been crucified while in this first state of grace. 
Therefore the experience taught in ver. 24, is sub- 
sequent to regeneration and an instantaneous 
transition into an entirely new moral state. 

-Gal. 4: 19: My little children, of whom I tra- 
vail in birth again until Christ be formed (aor.) 
in you. 

The great Apostle to the Gentiles once travail- 
ed in soul for the spiritual birth of those "little 
children," and because they are now all "children 
of God by faith in Jesus Christ. 7 '— 3: 26. He "al- 
so labored, striving" to "present every one perfect 
in Christ Jesus." 

The aorist in the above text portrays the King 
eternal "coming suddenly to his temple," "which 
He had afore prepared unto glory," and entering 
in once for all. Here is a new and wonderful in- 
flux of Divine life and light and glory. 

Eph. 1: 13: After that ye believed, (aor) ye 
were sealed (aor. ) 

Here an interval is placed between the first 

act of appropriating faith, which secures pardon, 

and that grasp of faith by which the seal of the 

Holy Spirit is Divinely impressed upon the soul. 



I !48 I XSTANTANKOUS PURIFICATION. 

And, by the use of the aorist tense, each is de- 
clared to be a distinct and momentary experience. 
never to be repeated, each placing the soul on a 
new and higher plain of life. 

Eph. 3: 16—19: Here, says Dr. Steele, we have 
seven aorists in four verses: ''grant'" "be strength- 
ened" "dwell? or take up his abode, "maybe able," 
"to comprehend" "to know" and "be jilled" May 
we not infer that Paul chose this tense to convey 
most strongly and vividly the ability of Christ to 
do a great work in a short time, to save believers 
and to endow them with the fullness of the Spir- 
it in an instant? If gradual impartations of tib.e 
Sanctifier had been in his mind, is it not strange 
that he did not use one present tense to express 
endowment by degrees? How strongly and posi- 
tively the second, distinct experience of Divine 
grace, is seen at every advance step in the exami- 
nation of the Greek tenses. 

Eph. 4: 13: Till we all attain (aor.) unto the 
unity of the faith and of the perfect knowledge 
of the Son of God, unto the full-grown man, unto 
the measure of the stature of the fullness of 
Christ,— AlfonTs Version. 

u The perfection of the saints is here expressed 
by a definite and momentary arrival at a point 
where faith merges into knowledge, where a Sav- 
ior beleived, becomes a Savior fully realized. See 
Olshausen's full comment. This transition from 
faith to full knowledge is a crisis expressed by the 
aorist. It is when the Paraclete purges the film 



INSTANTANEOUS PURIFICATION. 849 

of inbred sin from the eye of the soul, and Jesus. 
as a living, loving, glorified and complete Savior, 
is manifested to the spiritual vision. The child, 
the imperfect beleiver, becomes a perfect man, 
[changed from the first or babe state, i. e„ "in 
Christ, yet carnal,"] and reaches the fullness of 
Christ; that is, the abundance which He has to 
bestow, a fullness excluding all sin, but capable 
of eternal increase. That this point is before 
death is shown by the consequences which follow 
in the present life, as detailed in verses 14— 16." — 
Steele. 

Eph. 5: 25—27: Husbands, love (present tense. 
be constantly loving) your wives, even as Christ 
also loved the Church, and gave (aor.) Himself 
for it; that He might sanctify (aor.) and cleanse 
(aor.) it with the washing of water by the word, 
that He might present it to Himself a glorious 
Church, not having spot or wrinkle, or any such 
thing; but that it should be holy and without 
blemish. 

On this text, Eilicott, Bishop in the Church of 
England and .professor of Divinity in King's Col- 
lege, London, thus comments: "Both sanctifica- 
tion and purification are dependent on the aton- 
ing death of Christ. There id thus no necessity 
to modify this plain and natural meaning of the 
verb, to sanctify. Here it neither implies simply 
consecration, on the one hand, nor expiation, ab- 
solution; | pardon] on the other, but the communi- 
cation and infusion of holiness and moral purity" 
This blessing, being bestowed upon the Church 



350 INSTANTANEOUS PURIFICATION. 

and not sinners, does not, as Ellicott has well ob- 
served, refer to pardon. 

It is therefore a second, or higher attainment 
of grace, and, as set forth by the aorist, it is a def- 
inite and momentary act of purification. 

Gol. 1: 9: That ye might be filled (aor.) with 
the knowledge of His will, in all wisdom and 
spiritual understanding. 

"Full knowledge of His will.' 1 — Alford. 

"Exact knowledge of His will? — Emphatic 
Diaglott. 

u That ye may fully attain to the knowledge of 
His will.' 7 — Conybeare & Howson. 

The Apostle had just "heard of their faith in 
Christ Jesus" and "love in the Spirit," when he 
prays that they might have this additional gift of 
grace, even the fullness of spiritual light and 
knowledge, bequeathed" in the "will" of their 
heavenly Father. Compare Rom. 12: 2; Col. 3: 10. 
This complete filling of the soul, expressed in the 
aorist, is a momentary work, an instantaneous 
entitlement. 

Col. 3: 5: "Mortify (aor., kill outright), there- 
fore, your members which are upon the earth for- 
nication, uncleanness," etc. 

Again, we refer you to Bishop Ellicott. "Let 
nothing live inimical to your true life, hidden in 
Christ. Kill at once (aor.) the organs and media 
of a merely earthly life." 

Some think that this process of mortification 
must be carried on through life. That they must 






INSTANTANEOUS PURIFICATION. 351 

ever keep a little sin on hand, in order to be 
mortifying it. But nehrosate — mortify — does not 
mean repress, but to make dead, to destroy, and 
the use of the aorist, denotes a sudden, and final 
death stroke to inbred sin and all its manifesta- 
tions. 

Col. 3: 8: But now ye also put off (aor.) all 
these: anger, wrath, malice, blasphemy, filthy 
communication out of your mouth. 

u The aorist imperative," says steel, u is a broom 

that sweeps the heart clean at one stroke of 

Omnipotent power." 

Verse 12: Put on (aor.) therefore, as the elect 
of God, holy and beloved bowels of mercy, kind- 
ness, etc. 

u By the incoming of the abiding Comforter all 
the excellencies of the Christian character are to 
be at once assumed. This is the positive sida of 
entire sanctification, the negative being the m no- 
tification of sin in verse b."— Steele. 

1 Thes. 3: 13: To the end He may stablish 
(aor.) your hearts unblamable in holiness before 
God. 

Here the tense denotes an instantaneous work 
in the heart by which it is, by the power of God. 
stablished in perfect holiness; and the recipients! 
already "knowing their election of God," the 
second work of grace is, in this verae, m >-t 
emphatically asserted. 

1 The*. 5: 23: And the very God o\' peace 



352 IXSTVNTANEors PURLFICATION* 

sanctify (aor.) you wholly. — A momentary and 
once for all work, most assuredly. 

2 Tim. 2: 21: If a man therefore purge him- 
self — purify himself instantaneously, the words 
"sanctified" and "prepared" in the same verse are 
both in the perfect tense to denote the permanent 
result of the definite act of purging. 

Titus 3: 5: Which He shed (aor.) on us abund- 
antly. 

A very true description of the "sudden" sanc- 
tificatioii of the disciples on the day of Pentecost; 
and, since Paul lays down this Holy Spirit renew- 
al, preceded by regeneration, as the uniform or- 
der of salvation, it follows that there is to be a 
personal, distinct, and momentary Pentecost for 
every regenerated believer. 

Heb. 4: 11: Let us labor (aor.) therefore to en- 
ter into that rest. 

Having examined the word here rendered by 
labor, we observed, in the chapter on Hebrews. 
that it should have been translated haste. Dr. 
Steele has noted the same fact, a The word la- 
bor" says he, "in the Greek is radically the same 
as haste in Joshua 4: 10. "And the people hasted 
(aor.) and passed over/ 7 The fact that the word 
labor is in the aorist, positively precludes the idea 
of an effort prolonged through life, as we have 
very clearly shown that that tense always points 
to an act of momentary duration. There is, 
therefore, perfect agreement between the mean- 
ing of the word spoudasorain— hasten— and the 



INSTANTANEOUS PURIFICATION. 35& 

aorist tense, in which it is used, which never de- 
notes any thing but instant action. The exhor- 
tation, therefore, enjoins an immediate and vigor- 
ous effort to enter at once into the rest of faith. 

Heb. 12: 12: That He might sanctify (aor M 
once for ail, by an instantaneous application), the 
people with His own blood, suffered without the 
gate. r 

1 Peter 1: 15: So be ye holy, (aor.) i. e., become 
ye holy by one momentary, all-surrendering act of 
faith. Verse 16, according to the received text, 
translated word for word in the Emphatic reads 
as follows: "Holy ones, become (aor., idstantane- 
ously) you." The aorist in these verses indicates 
a speedy transition from indwelling unrighteous- 
ness to perfect holiness; and the injunction being 
addressed to u new born babes" necessarily in- 
volves a second moral change. 

Heb. 13: 20,21: Now the (rod of peace, 
* " x " through the blood of the everlasting 
covenant, make you perfect (a >r.) 

Here is Christian perfection attainable now. 
not maturity, but expurgation, through a single 
momentary touch of, the blood, by the finger of 
God. 

I John 1: 9: If we confess our sins. lie is 
faithful and just to forgive (aor.) us our sins, and 
to cleanse (aor.) us from all unrighteousness. 

Now we know that the fiesh (sarka corrupt 
human nature), is imrighteousne We know 

also, by the Word of Gbd, and universal experi- 
ence, that this vein of inborn sin remains after 



354 INSTANTANEOUS PUEIFICATION. 

pardon lias taken place. Therefore these two 
aorists do not denote one complex act, but two 
insolated and successive works of grace. The 
cleansing is just as definite, and instantaneous as 
the forgiveness. Pardon lakes place at the thresh- 
hold of the Kingdom, bu cleansing, while "walk- 
in the light," and enjoying Christian fellowship. 
— ver. 7. 

1 John 2: 27: But the anointing which ye 
have received (aor.) of Him abideth in you. 

The purifying and illuminating baptism of the 
Holy Spirit, John expresses in the aorist, as a sud- 
den and marked crisis to each individual, as at 
the beginning. 

Many think it impossible to live in this world, 

free from corroding and perplexing cares, and 

restless anxieties. What saith the will? 

1 Peter 5:7: Casting (aor.) all your care upon 
Him. 

The following is Alford's note: "Casting (aor., 
once for all, by an act which includes the life,) 
all your anxiety, (the w 7 hole of, not every anxie- 
ty as it arises, for none will arise if this tranfer- 
rence has been effectually made,) upon Him." 

Oh, the wonders of full salvation! the very mo- 
ment a "finished" and all comprehensive faith 
embraces the atonement of the uttermost Savior, 
a the days oi our mourning are ended," "sorrow 
and sighing flee away," and the holy soul travel- 
ing on this "high- way," "comes to Zionwith songs 
of everlasting jcy upon their heads." 



INSTANTANEOUS PURIFICATION. 355 

We have now followed the "second grace" 
from Matthew to the Epistles of St. John, and we 
find that, in all its phases, it is a transition 
expressed by the aorist tense: whether called 
purging, cleansing or purifying. Whether it ba 
crucifixion, mortification, or destruction of tiie 
body of sin. Whether putting off the old man, or 
investing the new. Whether baptism, anointing, 
or saaling of the Holy Spirit, or entire sanctifica- 
tion, or whether it is being made holy or perfe 
or entering the rest of faith, it is invariably set 
forth as a distiwi, intfahicLWVjb?, a*hi never to be 
repeated crisis, or moral change in the Christian's 
heart. 

There seems, indeed, to b3 the greatest care, 
and the finest precision in the use of the ten 
in the New Testament. Take for instance, the 
third chapter of Collossians: verse 5— "mortify," 
(aor) hill instantly', ver. 8— "put off," (aor) in- 
stantly divest; ver. 12— 'put on," (aor.) by t 
distinct act of faith: ver. 13— "forbearing (pi 
one another, and forgiving (pres.) one another," I 
e., exercise these virtues constantly: ver. 15 -"let 
the peace of God rule (pres. constantly) in your 
hearts, * * and be ye (pres. always) 

thankful;" ver. 16— u let the word of Christ dwell 
(pres. perpetually) in you richly;" ver. 18 "wives, 
submit (pres. constantly) yourselves; ver. 19 
"husbands, love (pros, at all times) your wives;' 1 
ver. 20— "children, obey (pres. in everything) your 



IT\>TANTANE(>rs PURIFICATION. 

parents;" ver. 21— "fathers, provoke (pres. at any 
time) not your children. 1 ' 

Says Steele: "Thus a series of present impera- 
tives extends through this chapter, and to verse 

6 in chapter 4, enjoining daily recurring duties. 
But the aorist imperative is always used when 
the duty of putting away sin from the heart, and 
putting on the fruits of the Spirit is commanded. 
Let the candid reader examine this chapter, and 
he will see that the reason for the use of the aor- 
ist is that entire sanctificatioii, and fullness of 
the Spirit, are viewed as a work to be finished at 
r ce, while duties to our fellow men are to he 
constantly repeated. No other account can be 
m for the alternation of the tenses in the im- 
peratives in this chapter;" Again, in the close of 
his invaluable chapter on the Greek tenses, this 
writer observes that ''the verb haffiazo, to sanctify, 
is always aorist or perfect. See Acts 20: 82; 26: 18; 
Rom. 15: W: 1 Cor. 1: 2: 2 Tim. 2: 21; Heb, 10: 10. 
29, and Jude 1. 

The same may be said of the verbs katharizo, 
and haguizo — to purify. Our inferrence is that 
the energy of the Holy Spirit in the work of en- 
tire sanctification, however lon<? the preparation, 
is put forth at a stroke by a momentary act This 
is corroborated by the universal testimony of 
those who have experienced this grace." 

What honest lover of truth can conclude 
otherwise? Many thanks to Dr. Steele and others 



INSTANTANEOUS PURIFICATION. 357 

for the precious truth they have brought out of 
the original text. . 

The advocates of a false doctrine are always 
compelled to. take refuge in the most obscure por- 
tions of Scripture; and as these are properly in- 
terpreted by clearer light, they fail to answer 
their purpose. But while the distinct experience 
of Christian perfection stands out in bold relief, 
in all the holy Bible, each additional ray of light 
increases the magnitude, and multiplies the nam 
ber of its proofs; and when we look into the pure, 
original Word, every apparent line of whey is 
resolved into distinct and harmonious luminaries 
of this full and instantaneous work of Divine 
grace in the soul. Hallelujah! 

Jesus speaks the second time, "be clean;" 
His touch now removes my inbred sin. 
Sudden glory from heaven above. 
Ushers at once the Sabbath of love. 



CHAPTER XXII. 

SOME OF THE PARABLES TEACH THE 

TWO DISTINCT WORKS 

OF GRACE. 

i Y SAYIXG that some of them teach it, does 

not imply that others teach the opposite 

Some Scriptures teach salvation as a whole, 

others in detail, describing the successive degrees 

of its attainment, but this implies no discord in 

their testimony. 

u And Jesus answered and spake unto them by 
parables, and said, the kingdom of heaven is like 
unto a certain king, who made a marriage for his 
son, and sent forth his servants to call them that 
were bidden to the wedding.' 7 "And the wedding 
was furnished with guests. And when the king 
came in to see the guests, he saw there a man who 
had not on a wedding garment; and he said unto 
him, Friend, how earnest thou in hither not having 
a wedding garment, and he was speechless. Then 
said the king to the servants, Bind him hand 
and foot, and take him away and cast him into 



PARABLES. 359 

outer darkness: there shall be weeping and 
gnashing of teeth. For many are called, but few 
are chosen."— Matt- 22: 1—3 and 10—14. 

All the guests had been invited by the king's 
messengers, they accepted the invitation, entered 
the king's mansion, and participated in the royal 
feast, i. e.. the blessings of the u kingdom of hea- 
ven." But, on viewing the guests, the king found 
one that had not on the wedding garment. u How 
comest thou in hither?" you see he was actually in 
the king's house — u the kingdom of heaven"— he 
was found among the other guests, yet had not 
on the wedding garment, which evidently means 
the "robe of spotless purity," or the "righteous- 
ness of God," with which we are to be invested 
after entering the kingdom; this is the uniform 
order of the Bible. Not sinners, but the bride, 
the Lord clothes with the "garment of salvation," 
and "covers with the robe of righteousness." — Isa. 
61: 10. God calls the world to repentance, but 
"Zion"— the Church— to "awake, put on thy 
strength," and "put on thy beautiful garments, O, 
Jerusalem the holy city" — Isa. 53: 1, 

"But seek ye first the kingdom of God and 
His righteousness; and all these things shall be 
added unto you."— Matt. 6: 33. 

We have seen that this wedding garment is 
the "robe of righteousness/' and here Christ 
makes a distinction between the "kingdom of 
God" and u His righteousness/ 1 the latter is 
something that is to be sought in addition to, and 
and subsequent to entering the kingdom. Bence 

28 



360 PARABLES. 

Paul longed to see his brethren atRome and impart 
to them the "fullness of the blessing of the 
Gospel'"for therein is revealed the righteousness of 
God from faith to faith." They had sought, and 
entered the kingdom of God, and now he wanted 
them to u seek His righteousness," the "wedding 
garment." 

Hear "what the Spirit saith to the Churches:" 
u He that overcometh the same shall be clothed in 
white raiment; and I will not blot out his name 
out of the book of life."— Rev. 3: 5. 

Two things are here promised on condition of 
overcoming: 1. I will clothe him. 2. I will not 
blot out his name out of the book of life." Does not 
this prove that the Bridegroom only offers the 
" white raiment" — "wedding garment"— to such 
whose names were previously written in the book 
of life? If receiving the robe were inseparable 
from entering the kingdom, or enrolling new sub- 
jects, the Spirit would have said, "He that over- 
cometh the same shall be clothed in white rai- 
ment and I will enter his name in the book of "life," 
instead of, "not blot it out^ But such a proposi- 
tion could not be addressed to the Churches, it 
would properly belong to the world, to outsiders. 
This voice from the midst of the "seven golden 
candlesticks," John corroborates in his first Epis- 
tle 5: 4. 

Pt'Mt we are born of God and have our name 
written in the book. Second, overcome the world 
by faith, and, as a prize, we then receive the 






PARABLES. 361 

beautiful white garment"— the "robe that is wash- 
el and made white in the blood ot the aLmb'— u a 
pure and holy nature," i4 for the fine linen is the 
righteousness of saints" "clean and whiter — Rev. 
19: 8. 

Thus, I have briefly shown that this parable 
of the Savior comports with the Scriptures else- 
where. 

It matters not whether we apply the inspection 
in the parable to the final judgment, or the time 
that "Is come when judgment must begin at the 
house of God,"— 1 Peter 4: 17— the facts are the 
same; the man actually entered the kingdom here 
typified, but when sufficient time had been given, 
he was still found without the requisite qualifica- 
tions for the final glory of the kingdom and was 
therefore cast out. If it were true, as some 
teach, that we must put on the pure white robes 
of perfect righteousness in the act of entering the 
kingdom, then should Christ have said, "The 
kingdom is not like a certain king," etc., who ad- 
mitted a man not fully conformed to the costume 
of his royal palace. 

It is one thing to enter the "kingdom of God." 
and another to "partake of His holiness." -Heb. 
12:7—10. Had this man, after entering, put on the 
garments provided for the guests, at those royal 
feasts, he would not have been ootifounded 
and cast out. And I fear thai many are clinging 
to a hope of heaven simply because they were ad- 
mitted into the kingdom of Qod^fl mace, and con- 



362 PARABLES. 

sider not that ' l He that (already) hath this hope in 
Aim(through Tegeiieratioii)purifieth himself even as 
He is pure." — 1 John 3: 3. What awful surprise 
and amazement when these shall hear the Judge 
proclaim, "Let him that is filthy be filthy stiW 

"The Son of man shall send forth His angels, 
and they shall gather out of His kingdom all 
things that offend."— Matt, 23: 41. 

" Again, the kingdom of heaven is like unto a 
net, that was cast into the sea, and gathered of 
every kind, which, when it was full, they drew to 
shore, and sat down, and gathered the good into 
vessels, but cast the bad away."— Matt. 13: 47, 48. 

Here the idea of both good and evil elements 
entering the kingdom is most clearly taught. 
Hence the need of purification from all sin and 
unrighteousness, lest we be finally gathered out 
of the kingdom. This must surely be the fate 
of all who have in them any "thing that offend" 
— is opposite to the the holy nature of^God. 

The parable of 

the ten virgins, Matt. 25: 1 — 11, 

teach us the same lesson. They were all vir- 
gins—members of the Church— all had lamps,and 
all had some oil in their lamps. 

It is generally understood that the Lamps re- 
present the profession of religion: oil is essential 
to the lamp, so a measure of grace is essential to 
a valid profession of Christ. Hence the oil in the 
lamps represent the grace of justification 
without which there is no true profession. 



PARABLES. 363 

This measure of God's grace they all alike pos- 
sessed. But five had a supply that was distinct 
from what their lamps contained, a measure of 
grace in addition to justification; while the other 
five relied wholly upon that grace which is con- 
sequent upon a profession of Christ. These, not 
having sought and obtained the "fullness" the 
"grace upon grace" will wake up when the Bride- 
groom comes, to find, with awful consternation, 
that their lamps had "gone out;" or as in the mar- 
gin, and other versions, "are going out." This 
shows that they had been burning, hence must 
have had oil in them. But now, when too late to 
buy: yea, when that very moment comes for which 
they had procured their lamps and oil, and gone 
forth to watch, just then they find their lights 
going out, leaving them in the gloom of despair. 

Dear reader, are you sure that you are in the 
kingdom? Well that is not enough, for the "king- 
dom of heaven is likened unto ten virgins," five 
of whom were foolish enough to be shut out of 
heaven at last. May you not be of that number? 
The light of many professorsof religion will turn 
into darkness at the coming of our Lord and Sa- 
vior; their justification into condemnation; be- 
cause refusing the "more grace" — the fillimr of the 
vessel— "that which they have," or u seem to have. 
shall be taken away." Not having their "low 
made pbrfect," theiy will no1 have u bolaness to 
stand in the day of judgement.'* 1 elohn t: 17. 

The parables of the 



354 PARABLES. 

HIDDEN TREASURE AND PEARL 

beautifully concur with all the Holy Book, 

in teaching two stages of grace. 

" Again, the kingdom of heaven is like unto 
treasure hid in a field; which, when a man had 
found, he hideth, and for joy thereof goeth and 
selleth all that he hath, and buyeth that field. 

"Again, the kingdom of heaven is like unto a 
merchantman seeking goodly pearls: who, when 
he had found one pearl of great price, went and 
sold all that he had and bought it,"— Matt_L3: 
54—46, 

Seeking the kingdom applies to the penitent 
approaching the door of pardoning mercy. 
Finding the kingdom, here symbolized by the 
treasure and pearl, can only mean induction by 
regeneration; for, "Except a man be born again 
he cannot see the kingdom of God." — John 3: 3. 
There was joy connected with this finding, evi- 
dently the joy of pardon. Now, what follows 
all this: A universal sell out, and investing all 
in the kingdom. What is this but the Christian 
consecration — the offering of self, with all that per- 
tain to us, upon the altar of Gcd, which sancti- 
fies the gift. For, says Jesus, "If thou wilt be 
perfect, sell all that thou hast," etc. This trans- 
fer must be just as real, as if made by an uncon- 
ditional quit-claim to some man. 

Notice, that when we first find the kingdom, 
notwithstanding the joy, there is a strong tenden- 
cy to hide it; to put the light under the bushel. 

Again, remember that when we crossed the 



PARABLES. m 365 

Red Sea of regeneration we were in the kingdom 
but had not reached our possession, which lay 
beyond the wilderness and Jordan, and could on- 
ly be entered by a second miraculous passage. 
Hence, entering the kingdom is one thing, and 
taking possession of it a subsequent realization. 
This parable of the Lord coincides, very strik- 
ingly, with the experience of the hundred and 
twenty disciples, with the Samaritans and the 
the twelve disciples at Ephesus, who by faith, re- 
ceived Christ, u the life," had the joy of pardon 
and sonship, and afterward took full possession 
of the kingdom in the mighty baptism of "riglit- 
eousness and peace and joy in the Holy Ghost."— 
Rom. 14: 17. What do we see here but two dis- 
tinct attainments in grace: 1st, the' finding of 
the kingdom upon the condition of seeking and 
resulting in joy. 2nd, the full possession of the 
kingdom, or rather our perfect conformity to its 
holy law, and qualification for its enjoyment, 
upon the condition of abandoning ourselves and 
all we have, to God for its sake, and receiving 
the great u seal" of the kingdom— the "Holy 
Spirit of promise." The Divine order is, u Seek 
first the kingdom of God, and (second) His right- 
eousness," by which the soul apprehends all the 
wealth an d glory , and fruition of the heavenly 
reign. 

"My Grod,l know, I feel thee mi lie; 

And will not quit inv claim, 
Till all I have is lost in Thine, 

And all renewed I am/' 




CHAPTER XXIV. 

THE SECOND SHAKING.— PURIFICATION OF 
THIS CHURCH.— HEB. 12: 25-29. 



5^i 

^ jEE that ye refuse not Him that speaketh: 

V for if they escaped not who refused Him 
that spake on earth, much more shall not we 
escape, if we turn away from Him that speaketh 
from heaven: whose voice then shook the earth: 
but now, He hath promised, saying, Yet once 
more I shake not the earth only, but also heaven. 
And this word, Yet once more, signifieth the 
removing of those things that are shaken, as of 
things that are made, that those things which 
cannot be shaken may remain. Wherefore we re- 
ceiving a kingdom which cannot be moved, let us 
have grace, whereby we may serve God accept- 
ably with reverence and Godly fear: for our God 
is a consuming fire." 

Strange as the following views may appear to 
some of our readers, be assured they are no in- 
considerate conclusions. No strained effort to 
sustain a favorite doctrine. The truth here 
evolved, though corroborative, is not particularly 
needed to establish the u second grace," "which is 
in Christ Jesus," but will, we trust, strengthen 
and edify tho3 3 who "inherit the blessing." 



THE SECOND CRISIS. bb'f 

On the 30th of August, 1879, the Holy Spirit, in 
a special, manner, gave me the foregoing scrip- 
ture. I had never clearly comprehended its mean- 
ing and I felt impressed that the Lord was about 
to lead me into a new vein of truth. I shut my- 
self up with God and the Bible, when u the Com- 
forter, which is the Holy Ghost," took most of the 
things that are contained in the following three 
chapters and showed them to me. Being fully 
assured that my mind had been led into the pure 
light of truth, we published it from the pulpit, 
much to the edification of the u holy brethren." 
We feel confident that the following chain of 
Scriptures, corelative with our text, will conduct 
every meek and candid reader into the same light 
it has your humble servant. We will find the 
foregoing words of the inspired Apostle a key to 
the prophetic description of the great work of 
holiness. 

Two distinct shakings are here spoken of; first, 
that if the earth. Second, that of the earth and 
heaven. 

The first, was by the voice of Him that spake 
on earth, the second, by the same voice speaking 
from heaven. This can be none other than the 
Lord Jesus Christ, who, as never man spake, 
preached his own blessed Gospel on earth, and 
afterward spake with still greater power, through 
the Holy Ghost sent down from heaven. Many, 
1 presume, UttC| k rstand the terms "earth" and 
"heaven," literally, and refer the shaking, in 30me 



368 THE SECOND CRISIS. 

way to the last day. But, I trust we shall be able 
to give Scriptural evidence that "earth" here 
means the unconverted world, and heaven the 
Church. Accordingly David says, "Let all the 
earth fear the Lord: let all the inhabitants of the 
world stand in awe of Him." — Psa. 33: 8. u O earth, 
earth, earth, hear the word of the Lord.— Jer. 22: 
29. u He that is of the earth is earthly and 
speaketh of the earth. — John 3: 31. "Hear O 
heavens (the Church) and give ear O earth 
(sinners), for the Lord hath spoken: I have nour- 
ished and brought up children and they have 
rebelled against me."— Isa. 1: 2. Surely, the Most 
High would not address this complaint to the oc- 
cupants of the real heaven. 

The church may be denominated heaven, to 
indicate the source and nature of its elements. 
Its Head and Founder, "Is the Lord from heaven." 
The Church is substantially the same as the 
kingdom, which is some twenty times, in the New 
Testament, called the "kingdom of heaven" All 
her members have a heavenly birth — are "born 
from above" They "are written in heaven," and 
have their "conversation in heaven." They are 
"blessed with all spiritual blessings in heavenly 
places in Christ," and even "now unto the princi- 
palities and powers in heavenly places is known 
by the Church, the manifold wisdom of God." 
They are the heavenly things" that are purified 
with "better sacrifices," etc."— Heb. 9: 23. They 
dwell in a heavenly country" and are indeed a 



THE SECOND CRISIS. 36£ 

u heavenly Jerusalem." God Himself dwells in 
the midst of her, and u where He is, is heaven." 
Therefore, when the Church is shaken, it is, in 
this sense, the shaking of heaven. 

Some commentators apply heaven in this text 
to the Jewish nation. But the Apostle, having 
just three verses previous called the " Church of 
the First Born," the "heavenly Jerusalem," the 
natural inference is, that by the "shaking of 
heaven," he meant the Church. Also observe 
that this "once more" shaking was the subject of 
Christ's promise; He left many threats to the 
Jews, but promises to the Church. Besides, the 
idea of a blessing invariably attaches to a prom- 
ise: hence, this promise would not apply to the 
demolishing of the Jewish Church, but fitly 
represents the sanctification of the Church of 
God. 

But again, the heaven of our text cannot 
mean the Jewish Church, nor yet literal heaven, 
because the same voice that was to shale it is that 
vjhich the Apostle admonished the u Church of the 
First Bom" not to refuse or disobey. Hence, the 
heaven shaking voice was positively addressed to 
the Church, and not to the Jews, as such, nor to 
the planets above. 

It will readily appear why the voice of Jesus 
shook the earth, or sinners only, but after His 
ascension both the world and the Church. He 
included both Gentile and Jew under sin w of 
the earth;" Helayed open the hypocrisy of the 



370 THE SECOND CRISIS. 

former and rebuked the corruption of all. With 
searching power, He testified of the world that 
its works are eviir He "condemned sin in the 
flesh, 7 ' and with authority, demanded repentance 
of all the guilty world. The world felt, and trem- 
bled under His mighty words, His sin searching 
Gospel, and holy life. Thus, u His voice then 
shook the earth." But the time had not come 
for Him to flay the "close girding," or inbred 
sin. Not being "made perfect through suffering" 
Himself, nor put to death for sin, He did not per- 
fect the saints, nor smite, with the sword of His 
Spirit, the death blow to the "old man," that still 
remained in the Church. But when glorified He 
uttered His voice "once more," and sent down 
from heaven the "consuming fire" of the Holy 
Ghost, upon this treacherous foe to the peace and 
prosperity of His kingdom. This self annihilating 
sentence, and sacrificial salt, shook, terribly the 
Church, and made a commotion in the surround- 
ing world. Therefore, the second call, in the 
way of salvation, shakes heaven and earth. This 
Epistle being a continued chain of arguments to 
induce the Hebrew Christians into the "most 
holy faith," the Apostle has, most assuredly, in 
the language of our text, admonished them 
against "refusing" the voice, or turning away 
from Him who speaks the second time the death 
of sin. 

The two distinct calls of the Gospel are 
-attended by the same effects in all ages. The 



THE SECOND CRISIS. 371 

Gospel of repentance speaks to the "earth;" it 
"convicts of sin of righteousness and judgement;" 
it awakens and leads the guilty culprit beneath 
the firey summit, and awful thunders of Mount 
Sinai, where he is terribly shaken by the iron 
grip of the law. But, having heard the soothing 
accents of mercy from Calvary, and passed on to 
Mount Zion, the "heavenly," ere long he will find 
"sin revive," (it having been stunned by the 
incoming new life), and, with Paul, it remains for 
him yet to die.— Rom. 7: 9. Now comes a trying 
test, he trembles beneath the death sentence. At 
this point God is compelled to "scourge every Son 
that He receiveth" "that they might be partakers 
of His holiness." — Heb. 12: 5 — 10. Though severe, 
it is a gracious "promise, saying, yet once more I 
shake," etc., for, "This word yet once more signifi- 
eth the removing" of the body of sin. The voice 
that teaches the "first faith" only, may shake the 
earth with conviction; but there sit unmoved, the 
members of the Church, steeped in tobacco, 
indwelt with pride, selfishness, covetousness, 
and other species of idolatry. Resting in a past 
experience and present profession, they smile 
complaisantly at, and give an occasional amen to 
the truth that hits and agitates the poor sinner. 
But let one, who has tarried in the "upper room" 
holiness meeting, untill filled with the old pro- 
phetic fire, grasp the two-edged sword and defi- 
nitely smite sin in the world and in llu 4 Church, 

how soon we see "shaken not only the earth but 
also heaven." 



37:2 THE SECOND CRISIS. 

"Wherefore," says the Apostle, "Let us have 
grace ivhereby toe may se? x ve God acceptably with 
reverence and godly fear," that is, let us not 

"tiini away from Christ," in this second crisis: for 
its elimination only makes room for the "more 
grace," whereby we may serve God acceptable." 
For they, alone who have been u made free from 
sin," have properly, "become servants to Godf 
and the "sanctified,"only are"meet for the Masters 
use." 

Thus we see that the view we have taken of 
this scripture comports with the Word generally. 
Let us now examine the same declaration else- 
where in the holy Book. 

Haggai 2: 5—7: According to the word that I 
covenanted with you when ye came out of Egypt, 
so my Spirit remaineth among you: fear ye not. 
For thus saith the Lord of Hosts: Yet once, it 
is a little ivhile, and I toill shake the heavens and 
the earth, and the sea, and the dry land; and I 
will shake all nations, and the desire of all na- 
tions shall come, and I will fill this house with 
glory, saith the Lord of Hosts. 

The re-building of the temple is the subject 
under consideration. This ancient abode of the 
great Shekinah was such a marked figure of the 
Church of God, that it is seldom spoken of by 
the holy seers, but what the Spirit of prophecy 
flashes forth in interspersed references to the 
"spiritual house." Says the prophet, "the glory 
of this latter house shall be greater than the for- 
mer, saith the Lord of Hosts: and in this place 



THE SECOND CRISIS. 373 

will I give peace, saith the Lord of Hosts."— 2: 9. 
Is it not in the midst of His Church where God 
speaks peace to thousands who seek His face? 
Let us also thank God for the gracious intimation 
that the glory of the restored, latter day Church 
shall exceed that which preceded the dark age 
captivity. 

It is quite evident that the words in verses 5 — 
7, were in the mind of the Apostle when he wrote 
the words of our text. And we find here addi- 
tional evidence that the "once more shaking" re- 
lates to the triumphs of the Gospel. 

1. Because it is associated with the coming of 
Christ, not as Judge, but the "Desire (or Savior) 
of all nations." 

2. It was to take place while "His Spirit re- 
mained among you," as the Savior said, ."These 
things have I spoken unto you, that my joy might 
remain in you, and that your joy might be full.^ 
— John 15: 11. The second shaking, which re- 
sults in the fullness of saving grace, takes place 
while the joy or Spirit of the Lord is remaining 
in the believer. 

3. The heavenly voice comes to the believer 
but "a little while" after "ye came out of Egypt; 71 
i. e., soon after conversion. God never designed 
that we should 

"roam through wrar\ years 
Of inbred mii and doubts and fears; 
A bleak and toileome wilderness*" 



374 THE SECOND CRISIS. 

If you have not passed through the Jordan, the 
death convulsions of the u old man" of sin, to the 
Canaan rest, it is because you have, either igno- 
rantly or willfully, u refused Him that speaketh," 
and "entered not in because of unbelief." 

4. The agitation of the heavens and earth is 
described as the "shaking of all nations," hence 
it is not the Jewish nation only, nor the heaven 
of God's throne; we may hereafter show how the 
testimony and preaching of definite holiness has 
indeed convulsed the nations. 

"I will fill this house with glory." Here is the 
glory that Christ gives: "The Spirit of glory and 
of God," that fills and rests upon the Church 
when inbred sin and all weights are shaken out. 
Every thing here associated with the "once more" 
shaking corresponds with entire sanctification. 

"Again the word of the Lord came unto Hag- 
gai saying, * * * I will shake the 
heavens and the earth; and I will overthrow the 
throne of kingdoms, and I will destroy the 
strength of the kingdoms of the heathen." The 
great shaking. The universal shaking denotes 
the Lord's conquest of the kingdom of the Gen- 
tiles. It is not attributed to the earth-shaking 
Gospel of repentance, but particularly to "what 
the Spirit saith unto the churches"— the definite, 
pungent preaching of holiness through which, 
the prophet says, they "come down, everyone by 
t'ae sword of his brother. 11 This is slaying sin in 
the Church.— Haggai 2: 20—22. 



THE SECOND CRISIS. 375 

The Prophet Ezekiel gives us a very interest- 
ing chain of concurring prophesy, which, in order 
to appreciate fully, we shall, as briefly as possible, 
trace from chapter 34 to 39. We begin with 
Gb(Ts rebuke to the corrupt shepherds of Israel. 
Who, with his spiritual eyes open, can fail to see 
the application of the thirty-fourth chapter of 
Ezekiel to the ministry, in general, of this age. 
They "eat up the good pasture"— fare sumptu- 
ously on fat salaries,— " Ye tread down the residue 
of your pastures," and "foul the waters with your 
feet," They are the real cause of spiritual fam- 
ine, instead of the means of refreshing the flock. 
"Ye eat the fat, and clothe you with the wool. 
Make a lucrative merchandise of your Christless 
sermons, instead of administering the free Gospel 
of salvation. "Ye kill them that are fed] but ye 
feed not the flock." When any find their way to 
the true Shepherd and receive food, life and holy 
fire in their souls, they annoy the de:i I and sleep- 
ing, who proceed at once to kill them. This is no 
idle fancy. It is an undeniable fact, that in mo3t 
of our present day churches, a real convert can 
scaroBly maintain spiritual life. The few that 
cannot be killed are usually driven or thrown 
out. O, ye shepherds, a crisis from the Almighty 
is coming upon you. As the Lord liveth the fires 
from heaven shall sweep away your craft. "Howl, 
ye shepherds, and cry; and wallow yourselves in 
the ashes, ye principal of theflo3k; tor the days 
of your slaughter and of your disp3r3ions arc 



376 THE SECOND CRISIS. 

accomplished."— Jer. 25: 31. Their time of feast- 
ing upon, and dispersing the Lord's flock will 
<come to an end. 

I will deliver my flock from their mouth/' and 
'"they shall no more ba a prey." — Eie. 31: 10, 22. 
"I will seek out my sheep, and will deliver them 
out of all places, (sectariar coops) where they 
have been scattered, (into several hundred par- 
ties) in the cloudy and dark day." — ver. 12. We 
talk of the dark age as in the past; but the seer 
of God declares that we are yet under its linger- 
ing fogs, and shall b3 until h^Iy fire from heaven 
shall sweep away every partition wall, human 
creed, and party name, and purge out that infam- 
ons god, the sectarian spirit; the vile "image of 
jealousy' 1 which sits in all the thresholds of 

Babylon. 

" And I will bring them out from the people, 
and gather them from the countries, and will 
bring them to their land, and feed them."— 13. Yea. 
"I will feed them in a good pasture, and upon the 
high mountains of Israel shall their fold be." — 11-. 
"And I will set up one Shepherd over them, and 
He shall feed them, even my servant, David; 
(Christ— David was already dead four hundred 
years) lie shall feed them and shall be their 
shepherd."— 23. 

The perfeet reign of the Messiah, and His love 
in the soul, is to succeed the dark day of party 
confusion. The two are not compatible with 
each other. "And I will make with them a cove- 
nant of peace." — 25. Their oivn land, and this 
covenant union with God, is simply entire sancti- 



THE SECOND CRISIS. 3< < 

fication. See Jer. 23. In chapter 35, we have the 
judgement of mount Seir. Seir— rough shaggy, 
we presume is used to denote the Catholic 
power. 

It was inhabited by the Edomites, the descend- 
ants of Esau, who were therefore brothers with 
Israel, the des pendents of Jacob. This represents 
the fact that both the Cotholic and Protestant 
churches profess the Christian religion, but the 
Edomites had a deep rooted and perpetual enmi- 
ty against Israel: they harassed and distressed 
them by all possible means.— See A. Clark. 

''Behold, O, mount Seir, I am against thee, 
and I will stretch out mine hand against then, 
and I w r ill make thee most desolate, * 
because thou hast had a perpetual hatred, and 
hast shed ths blood of the childrea of Israel by tin- 
force of the sword in the time of their calamity. 
in the time that their iniquity had an end" — 3 — 5. 

D33S not this look like the record of the 
"beast that sits upon the seven hills?" Martyr- 
dom, it appears, is confined to such times, when 
God's people have reached an "end of sin." 
Hallelujah. 

As the Spirit of prophesy uses Mount Seir to rep- 
resent Catholicism in chapter 35, and the Cau< 
ian Mountains to represent sectisra in chapter 38 
and 39. So in chapter 36: I, He uses the "Mount- 
ains of Israel" to represent true consciencio 
Christians. The Lord says, "Set thy t';i - agai] 
Mount Seir," "against Grog," and "prophesy 
against him;" but in reference to the mountains 



378 THE SECOND CRISIS. 

of Israel the order is changed to "prophesy unto:" 
showing that the former were rejected, but the 
latter accepted of the Lord: to these very pre- 
cious promises are made.— 36: 11—17. In the latter 
part of the chapter, we have associated 
together, salvation "from all uncleanness/" the gift 
of the Holy Spirit, and "bringing into the land." 
i. e., the land of perfect holiness. "Thus saith the 
Lord, God: I will yet for this be inquired of by 
the house of Israel (the Church), to do it for them. 
I will increase them like a flock; as the holy flocl*' 
Immediately following this, and doubtless, in al- 
lusion to the same "great salvation," we have the 
vision of dry bones. 

"Say unto them: O ye dry bones, hear the word 
of the Lord, Thus saith the Lord God unto these 
bones: Behold, I will cause breath to enter into 
you, and ye shall live." 37: 4, 5. When shall this 
be? "Verily, verily, I say unto you. the hour is 
coming, and now is, when the dead shall hear the 
voice of the Son of God: and they, that hear shall 
live." — John 5: 25. 

"So I prophesied as I was commanded: And as 
I prophesied, there was a noise and, behold, a 
shaking, and the bones came together, bone to his 
bone."* — 7. Holiness brings order, and harmony 
out of Babylon confusion, and the Holy Spirit 
"sets the members, every one of them, in the body. 

it hath pleased Him." "And, when i beheld. 
1). the sinews (spiritual strength) and the flesh 
came up upon them, and the skin covered them 



THE SECOND CRISIS. m'. 1 

above: bat there was no breath in them. * * * 
So I prophesied as He commanded me, and the 
breath cam 3 into them, and they lived. ("I am 
come," says Christ, "that they might have life and 
have it more abundantly.") And stood up upon 
their feet, an exceeding great army. Then He 
said unto me, Son of man, these bones are the 
lohole home of Israel: (represent the Church) be- 
hold they say (literal bones do not talk), ourbon a 
are dried, and our hope is lost: we are cut off from 
our parts. 77 — 10, 11. Disintegrated and powerless, 
through imbred sin and sectarian strife. 

"Behold, O my people, I will open your graves, 
and cause you to come, 7 ' etc. Some may regard 
this, as too strong for a figure, denoting spiritual 
resurrection; but, u as the body is dead without 
the Spirit, 77 so a Church, without the indwelling 
of Christ, and the Holy Spirit is nothing but a 
charnel-house, a confused heap of dry bones. We 
find Paul also using the resurrection as a figure 
of the elevation of the Church into the life of 
God. 77 — Rom. 6: 4, 13; Col. 3: 1; Eph. 5: 14. But 
that this is a moral resurrection, is evident from 
what immediately follows: "And bring you into 
Wivlandoi Israel. 7 ' Such expressions, we have 
seen, invariably denote the sanctification of the 
soul. It is nearly always connected with purifica- 
tion, Holy Ghost, baptism, or both; so it is here. 
"And shall put my Spirit in you and ye shall live, 
and 1 will place you in your own land? 1 \\ < ■ i 
serve, that in this resurrection nothing is said of 



380 THE SECOND CRISIS. 

a re-union of soul and body; but, the life is im- 
parted by the gift of God's Spirit: hence, it is not 

restoration to natural, but spiritual and Divine 
life. 

The Spirit of prophesy now drops the resur- 
rection and takes up another figure, to set forth 
the holiness crisis and the glorious effect in those 

that "abide the day" of the "Refiners" coming. 

"Moreover, thou son of man, take thee one 
stick, and write upon it, for Judah, and for the 
children of Israel, his companions: Then take 
another stick, and write upon it, for Joseph, the 
stick of Ephraim, and for all the house of Israel- 
and his companions: and join them one to anoth- 
er into one stick; and they shall become one in 
thy hand. And when the children of thy people 
speak unto thee, saying, shew us, what thou mea- 
nest by these? Say unto them, thussaith the Lord 
God: Behold, I will take the stick of Joseph, which 
is in the hand of Ephraim, and the tribes of Israel 
his fellows, and will put them with him, even with 
the stick of Judah, and make them one stick, and 
they shall be one in mine hand." — 16 — 19. 

Who does not know, that this never was ful- 
filled in the alienated sects of Jacob's literal seed, 
and, while it may apply to the formation of the 
Church in the beginning of the reign of Christ, 
it was specially designed to typify the return of 
the Church to God and the mount of holy union, 
after the "falling away," or "cloudy and dark 
day." The figure does not properly suggest the 
formation of a new Church state, but the gather- 
ing again of a divided and starved out Church, 

under the pastorate of corrupt and self -aggrandi- 
zing shepherds. 



THE SECOND CRISIS. 381 

"And I will gather them on every side, and 
bring them into their own land. * * * 
I will save them out of all their dwelling places, 
wherein they have sinned, and will cleanse them: 
so shall they be my people, and I will be their 
God. And David (Christ, "the root and offspring 
of David"), my servant shall be king over them; 
and they all shall have one shepherd." — 24. 

Nothing but entire sanctification unites the 
saints under the direct control and headship of 
Christ, through the Comforter. 

"And they shall dwell in the land that I have 
given unto Jacob, my servant, wherein your fath- 
ers, (in the day of the Church's purity) have 
dwelt; and they shall dwell therein, even they 
and their children, and their children's children 
forever: and my servant David shall be their 
prince (even Christ, for Him hath God exalted to 
be a Prince and a Savior) forever. Moreover I 
will make a covenant of peace with them: 

and the heathen shall know that I the 
Lord do sanctify Israel, when my sanctuary shall 
be in the midst of them forevermore." — 25—28- 

Here is the solution of the whole matter. The 
resurrection, reception of the Spirit, uniting into 
one, placing in the land, cleansing, and the "cov- 
enant of peace," under the glorious reign of the 
"Prince of Peace," is all summed up and consu- 
mated in the sanctification of the Church through 
the indwelling of the Holy Trinity. 

Hut, instead of exterminating the idols and 

u Canaanite3 in the house of the Lord <^ Hosts," 

the "shepherdsof Esraei/' have catered to their un- 
holy lusts. Tln\v have so long truckled to the 



382 THE SECOND CRISIS. 

world in the Church; so long fawned and pam- 
pered sin under the cloak of religion, that a terri- 
ble conflict ensues whenever it is attacked by the 
sword of the Spirit. This crisis is described in 
the two following chapters, namely, Ezekiel 33, 39. 

"Son of man, set thy face against Gog, the land 
of Magog, the cheif prince of Mesheok and Tubal, 
and prophesy against him, and say. Thus saith 
the Lord God: Behold, I am against thee O Gog." 
—3b: 2, 3. 

The Bible dictionary applies Gog and Magog 
to the Caucasian mountains, a chain that extends 
from the Black Sea to the Caspian. The Scythi- 
ans of those regions were a fierce and warlike peo- 
ple. For many years they had made their name 
a terror to the whole eastern world. They were 
finally conquered and driven out, B. C. 596, a few 
years before the time of EzekieFs prophesy. 
These events being fresh in the mind of the an- 
cient Seer, the prophetic Spirit employs Gog and 
Magog to represent the acrid and intolerable Spir- 
it of sectarianism, and its final overthrow. W. S. 
Alexander, in Kitto, represents Magog in the Per- 
sian langaage by KoKa— the moon, from which 
he infers that the term had reference to moon- 
worshippers. This adds force to the figure, as the 
Church is compared, in the Bible to the moon, 
and is well represented thereby; because all her 
light enimates irom the iw Snn of Righteousnessf 
and as the Church, yea "my Church," instead of 



THE SECOND CRISIS. 383 

the Great Source of all good, is the sectarian's 
god. 

Mesheck and Tubal, allies of Gog, are noticed 
in history as "the remotest and rudest nations of 
the world." David, it is probable, spake prophet- 
ically of the same contentious unsanctified zeal: 
"Woe is me, that I sojourn in Mesheck. 

My soul hath long dwelt with him that hat- 
eth peace. I am for peace, but when I speak they 
are for war."— Psa. 120: 5—7. 

In applying the army of Gog and Magog to the 
false, deceived and sectarian forces, the enemies 
of the Lord's true and holy Church, I am clearly 
sustained in Revelations 20: 8—10, where they are 
declared to have been deceived by the Devil, 
therefore, have a spurious religion — are professi >rs. 
'They compass the saints on the breadth of the 
earth:" hence are diffused throughout all nations 
and every where arrayed against the holy: but 
shall be finally destroyed by fire from heaven. 

This vast army Ezekiel represents as u coming 
from their place out of the north parte? *38: 6, 15; 
39: 2, indicative of a cold and heartless religion. 

The attack upon the "land,* by Gog, shall be 
in the "latter years," "the latter days/' ;;>: 8, 11. 
This language all through the prophets, points to 
the last, or present dispensation. "Therefore," 
says Gog, "I will go up to the land o\' unwatt 

villages; to them thai area! rest, thai dwell safe- 
ly, all of them dwelling without //v///.v. and having 
neither barfi nor gates. 71 11. This is discriptive 



384 THE SECOND CRISIS. 

of the present day of protection by civil govern-' 

ment, instead of by walls, as in ancient times. 

u In the latter years thou shalt come against 
the land (the sanctified) that is brought back from 
the sword (saved from the carnel, sectarian "strife 
of tongues"), and is gathered out of many people 
against the mountains (human churches) of Isra- 
el, which have been always waste;" i. e., more or 
less destitute of the apostolic faith and power. 

God sets the testimony of his anointed against 

the worldly churches, Gog, in return makes war 

upon them. But being dead to sin, and having a 

resurrected life, they are an invulnerable army— 

"they shall dwell safely all of them." — ver, 8. 

"And it shall come to pass at the same time 
when Gog shall come against the land of Israel, 
saith the Lord God, that my fury shall come up 
in my face. For in my jealousy and in the fire of 
my wrath have I spoken. Surely in that day there 
shall be a great shaking in the land of Israel." — 
18, 19. 

When the sword of the Almighty is un- 
sheathed against self-righteous orthodox sinners, 
there is soon war in the camp, and a general com- 
motion in the heavens and the earth. 

"And all the men that are upon the face of 
the earth, shall shake at my presence, (The Lord of 
Hosts is in the midst of the holiness conflict. Hal- 
lelujah !) and the mountains shall be thrown down, 
and the steep places shall fall, and every wall 
shall fall to the ground. And I will call for a 
sword against him (Gog) throughout all my 
mountains (in every Church), saith the Lord God: 
every man's sword shall be against his brother." — 
20, 21. 

The two edged sword of definite testimony is 

now weilded in every Church, which has never 



THE SECOND CRISIS. 385 

been the case in any of the past holiness reforms. 
In smiting Gog, every man smites his brother; 
hence it is evident that he dwells within the 
brotherhood of the Church. In his destruction, 
every partition wall is demolished. Amen! Let 
the battle rage, though the heavens and the earth 
be moved. Send down the fire, O Lord! send fire 
from heaven, and burn every gog-schism out of 
the Church. Yea, saith the Lord, 

U I will send a fire on Magog, and among them 
that dwell carelessly in the isles: and they shall 
know that I am the Lord." "And I will turn 
thee back and leave but a sixth part of thee." — 
39: 2, 6. 

Scarcely one out of six in the churches that 

are infested with the spirit of Gog, abide the Re- 
finer's fire. Five-sixths "turn back," and u come 
against the land" — fight holiness. 

"Behold, it is come, and it is done saith the 
Lord God; this is the day whereof I have spoken. 
and they that dwell in the cities of Israel shall go 
forth, and shall set on fire and burn the weapons, 
both the shields and the bucklers, the bows and 
the arrows, and the hand staves and the spears, 
and they shall burn them with lire seven years. 
So that they shall take no wood out of Hie field. 
neither cut down any out of the forests; for they 
shall burn the weapons."- 99: 8 10. 

The holy ones need qo1 go to the open fields 
of sin and dark forests of the world to find fuel 
for the sin consuming flames: they find enough 
right in the Church. Their business shall be t< 

"set on fire and bum up" the Carnal and detesta- 

ble weapons of sectarian warfare, The Spirit of 



■386 THE SECOND CRISIS. 

prophesy has nearly exhausted the catalogue of 
• ancient implements of war to portray the bane of 
party strife. Thank the Lord we live in the dawn 
of a happier day, when these vile instruments of 
spiritual death, are being consumed by the bap- 
tismal fires. 

"And it shall come to pass in that -day, that I 
will give unto Gog a place there of graves in Isra- 
el, the valley of the passengers on the east of the 
sea; and it shall stop the noses of the passengers, 
[because of the stench of his vile carcass] and 
there shall they bury Gog and all his multitude: 
and they shall call it the valley of Hamon-gog. 
And seven months shall the house of Israel be 
"burying of them, that they may cleanse the land. 
Yea, all the people of the land shall bury them: 
and it shall be to them a renown, the day that I 
shall be glorified, saith the Lord God. And they 
shall sever out men of continual employment, pass- 
ing through the land, to bury with the passen- 
gers those that remain upon the face of the earth, 
to cleanse it." — 11 — 14. 

The army that the Lord brought up from the 

valley of dry bones, shall bury in the grave of 

spiritual night all who will not pass through the 

fire and adore the God of holiness. The "seven 

months," that are required to bury Gog and 

cleanse the Church, it is probable, is prophetic 

time— "a day for a year 7 '— making 210 years; but 

whether the Wesleyan reformation, or the present 

more general movement be the point to reckon 

from, I am unable to say. The burning of the 

weapons and burying of Gog, is described as the 

cleansing of the land— the Church. Therefore it 



THE SECOND CRISIS. 38T 

is the special work of sanctification, and the heav- 
ens and the earth are now shaken by the tread of 
God's holy army, who are "severed out to contin- 
ual employment, passing through the land to 
cleanse it." 

The time is now come for the Church be gathered 

Into the one Spirit of God. 
Baptized by one Spirit into the one body, 

Destroying the weapons of Gog; 
They pass through the land in the name of the Lord,* 
To cleanse it from sin with the fire of God, 
And vile sectismbury in Hamon-Magog. 



CHAPTER XXV. 

THE ONCE MORE SHAKING AND PURIFICATION 
OF THE CHURCH.^- Contimied. 

T^LEASE read over again Heb. 12: 25—29. 

JL "This word, yet once more signifieth the re- 
moving of those things that are shaken.' 7 We 
have not yet presented a tithe of the Scriptures that 
treat on the above subject, and show its relation 
to the purification of the Church. Let us now 
begin with 1 Peter 4: 17, 18. 

"For the time is come that judgement must be- 
gin at the house of God: and if it first begin at us, 
what shall the end be of them that obey not the 
Gospel of God? And if the righteous scarcely be 
saved where shall the ungodly and the sinner ap- 
pear?" 

Here is a trying ordeal, a judgmental shaking 
of the Church, parallel with that described by 
Paul. It is the execution of Christ's verdict of 
death to sin in the flesh. "The time is come. 1 ' 
Scripture thus introduced almost invariably refer 
to some previous prediction. In the prophecies 



THE SECOND CRISIS. 389 

of Isaiah we find, what is doubtless tha autaoe 

dent of Peter's words: 

"I will turn my hand upon thee, and purely 
purge away thy dross, and take away all thy tin, 
* afterwards thou shalt be called the city 
of righteousness, the faithful city. Zion shall 
be redeemed ivith judgment, and her converts with 
righteousness." — lsa. 1: 25—27. 

The judgment of Zion, the house of God, is 
her full redemption. It is the hand of the Al- 
mighty u purely purging away the dross and all 
the tin "from His Church, that it might be called 
the "city of righteousness.' 1 This experience is 
not for the sinner, nor is it confined to the aged 
and dying, but the "converts" in Zion, saith the 
the Lord, shall be redeemed from sin, by the Spir- 
it of judgment and the Spirit of burning." This 
purging is parallel with the removing of th 
things that are "shaken." 

"In that day shall the branch of the Lord be 
beautiful and glorious, (£ e„ "sanctified and 
cleansed, a glorious Church." — Eph. 5: 26, 27), and 
the fruit of the earth shall be excellent and 
comely for those that are escaped of Israel, (have 
"escaped the corruption that is in the world" in- 
bred sin), and it shall come to pass that he that 
is left in Zion, and he that remaineth in Jerusa- 
lem, shall be called holj/,eveii everyone that is 
written among the living in Jerusalem; when the 
Lord shall have washed away the filth of the 
daughters of Zion, and shall have purged the 
blood of Jerusalem from the midst thereof by the 
Spirit of judgment, and by the Spiritof burn- 
ing; 1 lsa. I: i> !. 

This explains the words of Peter very clearly: 



390. THE SECOND CRISIS. 

the judgment of the house of God is a Divine 
washing and purging. The Church, having pass- 
ed through the Spirit of judgment and of burn- 
ing, all that are left therein "shall be called holy" 
Therefore, we understand the words of Peter as 
having reference to the sin-consuming flames of 
the Sanctifier, the baptism of the Holy Ghost 
which corresponds with the shaking of the 
Church, of which Paul speaks in Hebrews, for 
he concludes by saying, "Our God is a consuming 
fira" 

If ever there was a time when Peter's words 
were pertinent, it is now. The hand of the Al- 
mighty is upon his church, and He will smite and 
humble it with His judgments; shake it with 
His voice from heaven, and consume it with the 
flames of His Spirit until every foul spirit is driv- 
en out, and all the u works of the devil" destroyed; 
that nothing may remain but the pure, unalloyed 
elements of the Divine "kingdom which can not 
be shaken." 

Next let us turn to the prophet Joel. Here 
the heavenly fire burns and glows in every chap- 
ter. Beginning at chapter 1, verse 8, we read, 
"Lament like a virgin with sackcloth for the hus- 
band of her youth." If this alludes at all to the 
Jewish nation, it still has an indirect or typical 
reference to the Church; but it looks much as 
though it applied to the bride of Jesus, la- 
menting for the return and in-dwelling of her 
Husband through the fullness of the Spirit, as in 



THE SECOND CRISIS. 391 

her youth— the glorious morn of her union with 
the Fairest One. 

But now "The meat-offering and the drink-off- 
ering is cut off from the house of the Lord; the 
priests, the Lord's ministers, mourn. The field is 
wasted, the land mourneth, for the corn is wasted : 
the new wine is dried up, the oil languisheth. Be 
ye ashamed, O, ye husbandmen; howl, O, ye wine 
dressers, for the wheat and for the barley; 

because joy is withered away from the 

sons of men. Gird yourselves, and lament, ye 

Driests, howl, ye ministers of the altar: come. 

ie all night in sackcloth, ye ministers of my 

God."— 9— 13. 

What a striking picture of the Church, now 
desolate and unfruitful for the want of a real in- 
dwelling Christ, through the Comforter. 

But there are some left that are not oblivious 
to the destitution of Zion, and what she should 
be in the Lord: and to them comes the word of 
the Lord, saying, "Sanctify ye a fast, call a solemn 
assembly, gather the elders and all the inhabit- 
ants of the land into the house of the Lord your 
God, and cry unto the Lord."- ver. 14. 

This to my mind is a clear prediction of holi- 
ness conventions and meetings, to pray for the re- 
turn of the oid pentecostal power. These suppli- 
cations are accepted of God, and soon the heavens 
and the earth begin to be shaken: "Alas, for the 
day! for the day of the Lord is at hand, and as a 
destruction from the Almighty BhaU it come.' 1 
ver. ir>. 



392 THE SECOND CRISIS. 

The churches being mostly a collection of 
"wood, hay and stubble," "the day that cometh 
shall burn them up," and the builders "suffer loss." 
which much enrage them against those who "re- 
veal by fire" the spuriousness of their work.— 1 
Cor. 3. 

"The seed is rotten uncle?' their clods, the gar- 
ners are laid desolate, the barns are broken down; 
for the corn is withered." — ver. 17. We beleive 
the Holy Spirit drew in our mind a pictorial de- 
lineation of the meaning of this verse, which we 
will try to convey to the reader. Imagine three 
seeds deposited beneath the earth's surface. The 
first has sprouted, but in its upward growth it en- 
counters hard clods and rocks, which cause the 
tender shoot to turn back into the earth, die and 
rot- The second germ springing up, also comes 
in contact with these iupervious clods, but being 
strongly attracted by the light and heat of the 
sun, it forces a passage round one after another, 
and finally reaches the surface; but its vital ener- 
gies being greatly exhausted, it grows up a 
dwarfed and sickly plant, and produces a small 
and blasted ear of corn. The third having these 
obstructions all removed, and instead thereof the 
soil much enriched, comes up fresh and vigerous, 
grows rapidly, and brings forth an abundant crop. 
The first of these represent the poor back-slider: 
the seed of regeneration rots beneath the hard 
clods of corrupt human nature. The S3Cond, the 
saint who perseveres in the way of welldoing, and 



THE SECOND CRISIS. 393 

brings forth some fruit despite the hard and nox- 
ious clods of unsanctified nature. The third rep- 
resents the new-born life, freed from all encum- 
brance, and yielding the rich and plenteous fruit 
of the Spirit through the blessing of entire sanc- 
tification. 

All attempts to make a Church abound in 
fruits of holiness, without teaching it the distinct 
grace of purification, is like watering and culti- 
vating a stock of corn and at the same time leav- 
it crushed beneath a heavy clod. Such is our un- 
sanctified nature- Says Dr. Steele, "In my pre- 
vious Christian experience of twenty-eight years, 
there always seemed to be a vacancy unfilled, a 
spot which the plow-share of the Gospel had not 
touched. My nature had not been thoroughly 
subsoiled and thrown up to the light and warmth 
of the Sun of Righteousness. * * But 

the heavenly Tenant of my soul has changed all 
this. He has unlocked every apartment of my 
being, and filled and flooded them all with the 
light of His radient presence. The vacuum has 
become a plenum. The spot before untouched 
has been reached, and all its llintiness has melted 
in the presence of that universal solvent, 

u Lovc Divine all love excelling." 

u What that void within was what that un- 
touched core of my being, whether it was selfish- 
ness, unbelief , original or inbred sin 1 Leave to 
the theologians to digcuss. I aver that it way 



394 THE SECOND CRISIS. 

si unething very uncomfortable. Praise the Lord 
Jesus, it is gone never to return. The Man of 
Calvary, the Son of God, now treads all the ave- 
nues of my soul, filling its emptiness, melting its 
hardness, and cleansing its impurity." 

For the want of this thorough sub-soiling of 
the soul, "the corn is withered, how do the beasts 
groan! the herds of cattle are perplexed, because 
they have no pasture; yea, the flocks of sheep are 
made desolate."— ver. 18. 

Next follows a scene which the Holy Ghost 

gave me in a vision of the night, on the 13th of 

March, 1878, when, as yet, I knew not that it was 

in the Bible. 

u O Lord, to thee will I cry: for the fire hath 
devoured the pastures of the wilderness, and the 
flame hath burned all the trees of the field. The 
beasts of the field cry also unto thee: for the riv- 
ers of waters are dried up, and the fire hath de- 
voured the pastures of the wilderness." — 1: 19, 20. 

This terrible conflagration we saw in the City 
of Tiffin Oho. Glory to God! we were of the num- 
ber that escaped, but not without the loss of our 
library. The flames reached to the top of the trees 
and every leaf and spear of grass in all the wilder- 
was burned brown. Here is the interpretation 
conveyed to our mind at the time, and confirmed 
by the prophet. The seed, or grace of regeneration 
having nearly perished neath the flinty clods of 
indwelling sin, the mass of the Church u refuse 
Him that speaketh from heaven," and the refiner's 
fire thus rejected, consumes all the pasture and 
waters of the wilderness— they forfeit all the 



THE SECOND CRISIS. !*95 

blessings of justification. But God is glorified in 
the removal of every thing that can not abide the 
shaking. The march of truth goes on. Calls for 
holiness meetings are repeated. 

"Blow ye the trumpet in Zion, and sound an 
alarm in my holy mountain; let all the inhabit- 
ants of the land tremble: for the day of the Lord 
cometh, for it is nigh at hand: a day of darkness 
and gloominess, a day of clouds and of thick 
darkness, as the morning spread upon the moun- 
tains.' —2: 1, 2. 

The Lord mustereth His host to the battle: "A 
great people, and a strong; there hath not been 
ever the like, neither shall be any more after it. 
even to the years of many generations." 

There seems to be a reference here to the prim- 
itive power of the Church, and its restoration 
again after the elapse of the- "years of many gen- 
erations" of darkness. The expression, "like the 
morning spread upon the mountains," seems t< - 
point directly to the present time, when the 
morning fogs of error's night, are being driven 
away by the sound of the trumpet on God's holy 
mountain. 

Following the army thus called into the field, 

of action, the Prophet says: 

"A fire devoureth before them, and behind 
them a flame burnetii." — ver. 3. 

This is the kiame army spoken of by Ezekiel, 
that go forth to "set on fire and burn up the wea- 
pons" of sectarian strife. They pass through the 
land to bury gog and cleanse the land; they do 
not go single-handed, as in the wilderness, bul 



396 THE SECOND CRISIS. 

the whole army go out to storm the works of the 
Devil, even as it is this day. Hallelujah, to the 
Lamb! Holy fire consumes sin all along the line 
of their march, and u behind them a flame burn- 
etii." Yea, "and nothing shall escape them,"— 
They do not deal slightly with sin, but search it 
to the bottom of every heart. 

"Like the noise of chariots on the top of the 
mountains, shall they leap: like the noise of a 
flame of fire that devoureth the stubble, as a 
strong people set in battle-array."— 2: 5. 

No wonder the Churches so often fear and 
dread the coming of God's holy bands; yea "a fire 
burns before them," which, quite frequently 
closes all meeting houses, and every other place 
where the sects can defeat their access; it is be- 
cause they know that they are but a collection of 
ecclesiastical stubble, that cannot abide the fire 
that accompanies the Lord's army of definite 
witnesses. Here we also see that the charge that, 
insisting upon the definite experience of entire 
saiictification, destroys the Churches is only true 
so far as they are composed of u wood, hay, 
and stubble."— fire never destroys u gold and 
silver." 

'They shall run like mighty men; they shall 
climb the wall like men of war; (where God sends 
them they go, regardless of every wall of ob- 
struction), and they shall march every one on his 
way, and they shall not break their ranks." — ver.7. 

Here is the beautiful harmony of the Spirit's 
leading. 



THE SECOND CRISIS. 397 

"Neither shall one thrust another." Glory to 
to God! there is no thrusting, biting and devour- 
ing of each other among the holy ones, as in the 
wilderness. I have several times heard the 
charge that these holiness bands are a "conglom- 
eration of all sects," etc. Well here is a striking 
evidence of the Divinity of the whole move ment 
What but the power of God could join into such 
loving bonds of union, and harmonious labor for 
souls, elements from the various disintegrated 
and selfish parties of Israel. That these have 
been more or less deformed by various di- 
vergent creeds and conflicting interests, has been 
the work of error, and human tradition; but that 
they could be thus fraternized in the work of the 
Lord, exhibits the Divine power, the all-resolvent 
and utilizing virtues of holiness through the 
blood of Christ. 

"And when they fall upon the sword they 
shall not be wounded." 

Having a resurrected life, they shall live for- 
ever." "Their life is hid with Christ in God/* 
Hallelujah to the Lamb! There are no risks to 
run in this holy war, for the King's soldiers all 
have "the powers of an endless life." 

The earth shall Quale before them; the / 
*hall tremble."— vex. 10. 

Here again, the "once more shaking 91 of the 
world and Church is identified with the mighty 
power that accompanies the sanctified army that 



898. THE SECOND CRISIS. 

are rallied by the trumpet of God, on "His holy 

mountain. 7 ' 

"And the Lord, (the power that does the shak- 
ing.) shall utter His voice before the army: for 
His army is very great: for He is strong that exe- 
cuteth His word: (he who, regardless of men and 
Devils, proclaims the whole truth), for the day of 
the Lord is great and very terrible; and who can 
abide it?" — ver. 11. 

This is the voice that "speaketh from heaven." 1 
that Paul exhorts his Hebrew brethren not to re- 
fuse. 

Let no one refer this Scripture to the judg- 
ment day. Read Malachi 3: 1—3: 

"Behold I will send my messenger, and he 
shall prepare the way before me: and the Lord. 
whom ye seek, shall suddenly come to His tem- 
ple, even the messenger of the covenant, whom 
ye delight in: behold, lie shall come, saith the 
Lord of Hosts. But who may abide the day of 
His coming? and who shall stand when He ap- 
peared for He is like a refiner s fire and like 
fuller's soap. And He shall sit as a refiner and 
purifier of silver: and He shall purify the sons of 
Levi, and shall purge them as gold and silver, 
that they may offer unto the Lord an offering in 
righteousness." 

Here is a shaking time that precedes the day 

ef Judgment: the trying crisis when Christ comes 

to refine and sanctify His Church: this comes 

whenever the anointed ones lift up the true light 

in any community. There Christ demands that 

every one that believes on Him, "shall be salted 

with fire." But many '"refuse Him that speak- 

eth," and abide not "the day of His coming." 



THE SECOND CRISIS. 899 

Having compromised with indwelling Canaanites, 
or, in other words, being in sympathy with sin. 
u The day of the Lord" is, to them, great and ter- 
rible, and they are thereby driven into the army 
of Gog, and fight against the holy land. 

"Then will the Lord be jealous for His land, 
and pity His people. Yea, the Lord will answer 
and say unto His people, behold, I will send you 
corn, and wine, and oil, (the precious products of 
Canaan), and ye shall be satisfied therewith : and 
I will remove far off from you the northerm ar- 
my, (spoken of in Ezekiel,) and will drive him into 
a land barren and desolate, (a burned over wilder- 
ness, chapter I,) with his face towards the east 
sea, and his hinder part toward the utmost 
sea and his stink shall come up, and his ill sa- 
vor shall come up because, he hath done great 
things."— 2: 18—20. 

Here, again, is the fate of the gog forces that 

oppose the holy cause. 

u The Lord, also, shall roar out of Zion, and ut- 
ter His voice from Jerusalem, (the holy Church), 
and the heavens and earth shall shake." — 3: 16. 

A Church that has no voice to shake shivers 
and professors, no voice that "turns the world up- 
side down," that makes not the wicked flee, the 
Devil howl and persecution rage, that Church, I 
say, may have "gods many," but lias not the "true 
God" dwelling in her; for, following the above. 
the Prophet says: 

"So shall ye know that I am the Lord your 
God dwelling in Zion, my holy mountain: then 
shall rJtvuxaieni be hold, and there shall no stran- 
ger pass through her any more/' ver. 17. 

The Lord wants His Church 80 holy that no 



400 THE SECOND CRISIS. 

stranger to God will pass through her, much less 
dwell and carry on business in her. 

u And it shall come to pass in that day, (when 
the Church is thus filled with God and holiness), 
that the mountains shall drop down new wine, 
and the hills shall flow with milk, and all the riv- 
ers of Judah shall flow with water, and a foun- 
tain shall come forth of the house of the Lord, 
and shall water the valley of Shittim." — ver 18. 

Here are about the same words used by Amos, 
in describing the glory of the Church after 
brought into her own land, "the inheritance of 
the sanctified by faith." — Amos 9: 11—15. 

But let us follow Joel to the end. "But 
Judah "— Judah was a portion of Israel that was 
separated unto God, from the idolatry and cor- 
ruption of the general body; and is here used as 
typical of the sanctified portion of God's Spirit- 
ual Israel. The Lord says, by the Prophet Amos, 
that He will "plant them upon their land, and 
they shall no more be pulled up; and Joel says: 

"But Judah shall dwell forever, (in her land — 
holiness) and Jerusalem, from generation to gen- 
eration. For I will cleanse their blood that I 
have not cleansed, (in their regeneration) : for the 
Lord dwelleth in Zion."— 3: 20, 21. 

Glory be to the God of infinite grace! for this 
perfect and radical cure for sin. I once heard a 
discourse, in which the preacher labored to prove 
that it is impossible to have all sin removed from 
our moral system, for, said he, "sin is in our blood, 
and we cannot get rid of it as long as we live." 






THE SECOND CRISIS. 401 

How often, too, we hear brethren, and even 
preachers apologize for offenses, by saying that, 
their bad blood was stirred up, or that their Irish. 
German or English blood was roiled; thus mak- 
ing their sin an occasion for boasting of their na- 
tionality, instead of shame and repentance. Bles- 
sed be the name of the Lord, our Great Physician 
can cleanse and heal all such morbid blood; can 
thoroughly purge the leprosy of sin out of the 
very life of the soul. Is it not astonishing, that 
so many think they must suffer all their life, this 
noxious, irritating and deadly infection, when 
the blessed Bible, the high mountain trumpet, 
and hundreds of papers proclaim the joyful ti- 
dings of a perfect and speedy cure through the 
blood of the Redeemer? No physician was ever 
sustained by such innumerable testimonials. 
Why, the whole earth is filled with His praises, 
and yet thousands are dying from impure blood. 

Our blessed Lord and Savior can so renovate 
our blood, that we will be neither Irish or Ger- 
man, u Jew or Greek," male or female; but all one 
in Christ Jesus— yea, more, He ran and actually 
does extract from our blood all relation to the !' 
Adam, so that Christ becomes all and in all. And 
on His holy mountain, we are always kept above 
The malaria of this corrupt world. Glory be to 
the uttermost Savior, that gives us perfect sound- 
ness of soul and body, "perfect holiness" whol< - 
ness "of flesh and spirit." 

Hut, beloved, sin is so diffused through our en 



402 THE SECOND CRISIS. 

tire system, so identified with our very life and 
being, that God must "once more shake" us by 
the power of His Spirit. Yea, He must destroy 
our very life, before He can "make an end of sin" 
in us. Jesus said to His disciples, u Ye shall in- 
deed drink of the cup that I drink of; and with 
the baptism that I am baptized, withal shall ye 
be baptized."— Mark 10: 39. Glory be to God! 
"It is a faithful saying: for if we be dead with 
Him, we shall also live with Him." 

Let us now trace the heaven and earth shak- 
ing hosts of the Almighty in the Prophet Isaiah. 

"Cry out and shout, thou inhabitant of Zion: 
for great is the Holy One of Israel in the midst of 
thee." — Isaiah 12: 6. Here is the power that does 
the shaking. A Church that has the Great and 
Holy One in her midst, always produces a com- 
motion in the world. 

Immediately following this, we have, "The bur- 
den of Babylon, which Isaiah the son of Am< ;>z 
did see."— 13: 1. Now what does the Lord pro- 
pose to do for his captivated Church? Hear His 
orders: u Lift ye up a banner upon the high 
mountain." There is no danger, you see, of exalt- 
ing holiness too highly: we cannot exaggerate its 
worth and importance, nor too strongly insist up- 
on its real experience in all Christians. The 
Prophet continues, u Exalt the voice unto them" 
— testify boldly and constantly, "shake the hand 
that they may go into the gates of the nobles." — 
13: 2. I have seen God's little ones walk the 



THE SECOND CRISI8. 403 

aisles of the house with their hands raised up, 
describing and emphasizing in graceful motioi i - 
to the people, the appeals, -warnings and invita- 
tions of the hymn that was being sung. This 
they did in the Spirit, not even knowing, at the 
time, that the Bible enjoined the same. 

But who are required to do these things? 
Thus saith the Lord; U I have commanded my 
sanctified ones, I have also called my mighty ones 
for mine anger, even them that rejoice in my 
highness." — 13: 3. 

The sanctified soul rejoices only in the exalta- 
tion and glory of God: there is no principle left 
in the heart that seeks self aggrandizement. They 
even glory in being abased, if God is thereby 
honored. Glory to His name! 

Now observe the effect of lifting high the ban- 
ner of holiness: 

u The noise of a multitude in the mountains, 
like as of a great people; a tumultuous noise of the 
kingdoms of nations gathered together: the Lord 
of Hosts mustereth the host of the battle." — ver, 

A commotion soon follows the definite testi- 
mony, and "lifting up of holy hands in the sanc- 
tuary" of the Lord: an army springs into exist- 
ance; God, Himself, mustereth the host Halle- 
lujah! 

Behold the harmony of the Prophets! Joel 
describes a mighty army springing up at the 
Bound of the trumpet on GrOd's holy mountain. 
[saiah has the same army rallied by hoisting the 



404 THE SECOND CRISIS. 

banner on the high mountain. Both the trumpet 

and banner evidently mean the preaching and 

-exaltation of holiness. 

"They come f rom a f ar country, from the end 
of heaven, (the remotest parts of the Church), 
even the Lord, and the weapons of His indigna- 
tion, to destroy the whole land.'"— ver. 5. 

It is wonderful, indeed, how the Lord sends 
His witnesses from one nation to another, even 
unto the ends of the earth, to lift up the ensign 
of full salvation. Yea, it is the Lord Himself in 
motion, and, "His going forth is from the end of 
heaven, and His circuit unto the ends of it, 1 ' and 
the anointed are but the weapons of His indigna- 
tion. Here, ks in all the Prophets, and as it is 
said by all that "tremble at His coming," the 
army of the "sanctified ,, are a destroying fire, a 
devastating tornado. 

a Howl ye; for the day of the Lord is at hand; 
it shall come as a destruction from the Almighty. 
Therefore shall all hands be faint, and every 
man's heart shall melt. * ~ :: " Behold 

the day of the Lord coineth, cruel, both with 
wrath and fierce anger, to lay the land desolate: 
and He will destroy the sinners thereof out of it? 
—6-9. 

The stubble, saith Joel, it consumes, but Isaiah 
lays aside all figures, and plainly tells us that 
this conflagration from the Almighty, sweeps, 
with a besom of destruction, all sinners from the 
land— oat of the Church. If , therefore, the holi- 
ness movement lays waste some churches in its 
course, it is simply because they are composed, in 



THE SECOND CRISIS. 405 

general, of sinners. This fact also proves that it 

is the very crisis we are here tracing in the 

Bible. It does not destroy true Christians nor 

Spiritual churches; but, saith the Lord, "I will 

cause the arrogancy of the proud to cease, and 

will lay low the haughtiness of the terrible.'' 

— ver, 11. 

U I will make a man more precious than fine 
gold; even a man than the golden wedge of Ophir. 
Therefore I will shake the heavens, and the earth 
shall be moved out of her place." — 12, 13. 

Hallelujah to the Lamb! when the triune God 
so fills a man that sinners are made to tremble, 
and dry bones shake, and all cry out, u away with 
him; it is not fit that he should live.' 7 God esti- 
mates him as more precious than gold. 

Following the army of God's ; "sanctified" and 
"mighty ones," who rejoice in His highness, and 
march under the exalted banner of His holiness, 
we are again brought to the shaking of the heav- 
ens and the earth. Thus we see that the "once 
more" shaking is uniformly associated with the 
great holiness reform. 

"And it shall be as the chased roe, and as a 
sheep that no man taketh up: they shall every 
man turn to his own people, and flee unto his 
own land. Every one that is found shall 
thrust through; and every one that is joined unto 
them shall fall by the sword." — 14, 15. 

Glory to God! the sword of the Almighty and 
Holy Ghost fire drives the Devil and all his chil- 
dren out of the Church: They give up their hyp- 



406 THE SECOND CRISIS. 

ocritical profession and go to their own class; and 
every one that joins affinity with them shall fall 
by the two-edged sword. Sinners will no longer 
be able to buy a membership in the Church, and 
a spurious ticket to heaven with their worldly 
honor and coveted money. 

"The pure testimony pat forth in the Spirit 

Cuts like a two edged. sword; 
And hypocrites now are most sorely tormented, 

Because they're condemned by the Word. 
The pure testimony discovers the dross, 
While wicked professors make light of the cross, 
And Babylon trembles for fear of her loss." 



CHAPTER XXVI. 

THE SHAKING CRISIS CONTINUED. SEPARA 
TION OF THE WHEAT AND CHAFF. 

f|KE great war for the extermination of sin out 
£ of the heart, or sinners out of the Church 
is destined to sweep over all the nations of the 
earth. 

"The isles saw it and feared; the ends of the 
earth, were afraid, drew near and came." — Isaiah 
41:5. 

"But thou O Israel, art my servant, Jacob, 
whom I have chosen, the seed' of Abraham my 
friend. Thou whom I have taken from the ends 
of the earth, and called thee from the chief men 
thereof, and said unto thee, Thou art my servant : 
I have chosen thee and not cast thee away." 
41 : 8, 9. 

The seed of Abraham, and heirs of God's 
promises, we are plainly told are all thai b&lieve 
in Christ— Gal. 3: 7, i )( .>. There can be no doubt 
that such are referred to in this Scripture because 
they arc chosen into the Divine family from every 

25 



408 wheat a;n t d chaff separated. 

part of the inhabited earth. But what of Jacob 
—the Spiritual seed or Church? 

Thus saith the Lord: "Fear not, thou worm, 
Jacob, and ye men of Israel; I will help thee, 
saith the Lord, and thy Redeemer, the Holy One 
of Israel."— Isaiah 41: 14- 

When sin and self are all destroyed there is 
barely enough left of Jacob to constitute a small 
worm. But being thus reduced to "naught" God 
has prepared the Church to exhibit His power, 
in shaking the heavens and the earth, and bring- 
ing "to naught the things that are" — the great 
things of the world. 

"Behold, I will make thee a new threshing in- 
strument having teeth: thou shalt thresh the 
mountains, and beat them small, and shalt make 
the hills as chaff. Thou shalt fan them, and the 
wind shall carry them away, and the whirl wind 
shall scatter them: and thou shalt rejoice in the 
Lord, and shalt glory in the Holy one of Israel/' 
Isaiah 41: 15,16. 

The characteristic of God's Church here por- 
trayed, is nearly lost sight of at present. People 
think it is the business of the Church to stand 
like a beggar at the door of the Devil's kingdom 
and politely coax his subjects over: saying much 
about the duty and advantage of belonging to 
Church, and little about their sin, and the duty 
of repentance; as though God were a dependent 
and the Devil proprietor of the universe. Satan, 
having thus stolen the spikes out of the Church 
— her power of execution — he has distinguished 
himself in helping to run the empty machinery. 



WHEAT AND CHAFF SEPARATED. 



409 



But He that sitteth in the heavens will arise and 

bring to naught his devices. 

"The time is soon coming, by the Prophets foretold, 
When Zion in parity the world shall behold; 
When Jesus' pure testimony will gain the day — 
Denomination's selfishness vanish away." 

Already the Lord has begun to make Ja< 
new again; a sharp instrument, re-set with tht- 
spikes of its primitive power, the "weapons of 
His indignation." 

A Church or ministry that is destitute of thes 
teeth, will hurt no flesh, awake no persecution, 
thresh out no wheat, please the Devil and give 
no glory to God. But spikes are not the only es- 
sential to a first-class thresher. Anciently grain 
was threshed with flails or trodden out by cattle 
and horses. Then a great improvement was se- 
cured by the invention of what is called the "old 
open machine." But oh, the heaps of chaff that 
piled up, and filled the entire floor: then came 
the dreadful task of cleaning up— of separati 
and removing the worthless heap. 

Such have been the crafty open machines that 
have, for years imposed heaps of trash upon the 
Lord's threshing floor. They have not "taken 
forth the precious from the vile."- Jer. L5: L9. 

"Her priests have violated my law, and have 
profaned my holy things: they have put nodiff 
ence between the holy and the profane, neither 
have they showed difference between the clean 
and the unclean.'" Eze. 22: 26. 

"Ye hive wexried the Lord with your w >rds, 



410 WHEAT AND CHAFF SEPARATED. 

when ye say, every one that cloeth evil is good in 
the sight of the Lord, and He delighteth in 
them."— Malachi 2: 17. 

Is not this perfectly fulfilled at present, by 
preachers who invite sinners into their folds, 
without re quiring a particle of saving grace: and 
who even flatter them that they are already pret- 
ty good, and need but to come and join the 
Church? And how many of their poor, deluded 
victims remain in the Church for years, and 
never hear the Gospel lines drawn straight 
enough to convict them of their unregenerated 
hearts. The policy of these teachers has been 
to "gather of all kinds," but the next thing in 
order— to separate and "cast the bad away"— 
has been wholly omitted. But as the Lord 
liveth, He is going to clear away this ecclesias- 
tical rubbish. 

"His fan is in His hand, and He will thorough- 
ly purge His threshing floor, and gather His 
wheat into the garner; but He will burn the chaff 
with unquenchable fire." — Matt. 3: 12. 

Who would accept, as a gift a few 

bushels of wheat, scattered through a 

great heap of chaff and dirt? and think 

you that God will accept the Church in 

her present condition? No, indeed, the gold 

must first ba separated from the dross. The 

Bride must dissolve her unholy ''friendship 

with the world," in which she is guilty of 

spiritual "adultery" in the sight of God— Jas, 

4: 4. She must put away all her rival gods, and 



WHEAT AND CHAFF SEPARATED. 411 

adorn herself in robes of spotless white, before 
"prepared as a bride for her husband." The Bible 
most assuredly teaches that G-od will separate all 
chaff from the wheat before He comes to garner 
home His Church. To accomplish this He is a in- 
verting Jacob from an open machine to a separa- 
tor. 

"Thou shalt thresh the mountains, (the 
churches), and beat them small, (there has been a 
raging mania to enlarge the church, but it needs 
reduction, there is too much of it, such as it is: holi- 
ness beats it small), and thou shalt make the hills 
as chaff. Thou shalt fan them, and the wind 
shall carry them away, and the whirl-wind shall 
scatter them: and thou shalt rejoice in the Lord. 
and shalt glory in the Holy One of Israel." —Isa- 
iah 41: 15, 16. 

When the "rushing, mighty wind fn ra 
heaven" strikes the gathered heaps of stub- 
ble and chaff, and begins to "scatter them, 71 
people think the Church is being ruined : bu1 
this fan is in the hand of the Lord Jesus, and it 
will not carry a grain of wheat off of His ll<< 
and why fret about thai which is nol meet for 
the Masters use? "What is the chaff to the 
wheat, saith the Lord." Let the wind from 
heaven drive it, and the lire consume it, "and 
thou, ( even in this scatterment), shall rejoice in 
the Lord, and shalt glory in the BolyOneof 
Israel." For, behold the effect of setting this ter- 
rible machine against the mountains. u ] will 



412 WHEAT AND CHAFF SEPARATED. 

open rivers in high places, and fountains in the 
midst of the valleys: I will make the wilderness 
a pool of water, and the dry land springs of wa- 
ter."— ver. 18. The Divine wrath against win is 
the Divine goodness to the soul: and the more 
severe and searching God's means for the purity 
of the Church, the more freely salvation flows to 
"the poor and needy." See ver. 17. 

In the Prophet Micah, chapter four, and 
verses one and two, we have the mountain of 
the house of the Lord, (the Church,) estab- 
lished, and the law "going forth of Zion, 
and the word of the Lord from Jerusalem." 
In the tenth verse we have recorded the cap- 
tivity, or "falling away" of the Church— "Thou 
shalt go even to Babylon." And, in order to re- 
store her purity, the Lord commands the follow- 
ing severe measures in verse thirteen: 

"Arise and thresh, O daughter of Zion: for I 
will make thy horn iron, and I will make thy 
hoofs brass: and thou shalt beat in pieces many 
people: and I will consecrate their gain unto the 
Lord, and their substance unto the Lord of the 
whole earth." 

Threshing and separating, purging and con- 
suming, is the order of God, in the day of the 
Refiner. Many think we must so temper the Gos- 
pel as to preserve peace in the Church, notwith- 
standing her sin and idols. But, "Suppose ye 
that I am come to give peace on earth, (peace 
with sin)? I tell ye nay: but division." So answers 
the Lord. His "fan is in His hand," and He would 



WHEAT AND CHAFF SEPARATED. 413 

rather blow the Church to atoms, and secure a 
little clean wheat by itself, than see it prosper in 
peace and multitudes, and under mortgage to 
Satan, and bearing his brand mark, I e.. spots of 
sin. For this purpose, says Jesus, "I am come to 
send fire on earth; and what will I, if it be 
already kindled? But I have a baptism to be 
baptized with; and how am I straightened till it 
be accomplished?"— Luke 12: 49—51. Jesus inti- 
mates that the work of refining the Church with 
the Holy Ghost fire, could not begin until He 
Himself had passed through the ordeal of suff- 
ering and death. 

"For behold the Lord will come with fire, and 
with His chariots like a whirlwind, to render His 
anger with fury, and His rebuke with flames of 
fire. For by fire and His sword will the Lord 
plead with all flesh: and the slain of the Lord 
will be many." — Isaiah 6(3: 15, 16. 

Here is the fire, sword, and division that 
Christ came to send on earth. Its shaking and 
purifying power was first manifest on the day of 
Pentecost. This light makes Israel Bee her con- 
dition and cry out: "My Leanness, my leanne* 
woe unto me!" "Wherefore glorify ye the Lord in 
fires, even the name of the Lord God of [srael in 
the isles of the sea." "When thus it shall be in 
the midst of the land among the people, thei 
shall be as the shaking of an olive tree, and as the 
gleaning grapes when the vintage is dona 11 
Isaiah 24: 13 15. "And it shall come to 

that he who lleoth from the noise of the tear shall 



414 WHEAT AND CH4FF SEPARATED. 

fall into the pit." — ver. 18. There is no escape 
from the sweeping fire of holiness, but into the 
pit of sin; and all that can not u abide His com- 
ing" are "like chaff, which the wind driveth 
away." 

Then "There shall be an handful of corn in 
the earth upon the top of the mountains, the 
fruit thereof shall shake like Lebanon: and they 
of the City shall flourish like grass of the earth." 
— Psa, 72: 16. 

Here is the power of Jacob after separated 
from all chaff and dross. 

But, no where in the Bible is the line more 
clearly drawn between the wheat and the chaff, 
the gold and the dross, than in our key note text 
to this entire subject. What shall remain after 
the "once more" shaking? Nothing but the Di- 
vine elements of the "kingdom which can not be 
moved,'' and which Paul represents as "Right- 
eousness, and peace, and joy in the Holy Ghost." 
Rom. 14: 17. These only remain in the heart 
that has passed through the second crisis. Hal- 
lelujah! But what is thereby removed? An- 
swer: All "things that are shaken" and that u are 
made." By the first class, we understand every- 
thing that flinches and shakes before the search- 
ing light, and sin-exterminating Grospelof Christ: 
every vein of our nature, every motion of "flesh 
and Spirit," every temper of the mind and habit 
in life that does not perfectly harmonize with the 
"righteousness of God revealed" in the Bible, 
will naturally shake beneath the voice of the Ho- 



WAEAT AInTD CHAFF SEPARATED. 415 

ly One; and must, therefore, be removed. The 
second class— all "things that are made"— denotes 
every thing that is not original: every phase of our 
moral being that is not implanted by the hand of 
God. Or, in other words, every thing adhering 
to us that was produced by Satan, sin, or the per- 
version of our moral being. As the Lord says, 
"Every plant that my Father has not planted, 
shall be rooted up." This includes inbred sin. 
We have all along assumed the existence of this 
besetting foe. Yet we are aware that a very few 
deny the fact. But, we think David settles this 
matter in the fifty-first Psalm, where he declares 
that, as fallen creatures, our very being is "con- 
ceived" and u shapen in the mold of sin and 
iniquity." Paul also avers that we are "by nature, 
the children of wrath."— Eph. 2: 8; and that we 
are "cut out of the olive tree (Adamicroot) which 
is wild by nature." — Rom. 11: 24. 

But why multiply texts? Observation must, 
necessarily teach everybody, that children are 
possessed with a perverse nature, long before the 
knowledge of right and wrong is developed. Jus- 
tified Christians almost uniformly confess this 
same inward trouble. The remaining questioD 
is, can we get rid of it in this life? To decide 
this, we have but to ascertain whether it is orig- 
inal, or a result of the fall. That it formed no 
part of the likeness of God in the soul is very 
certain. It is, therefore, the "works of i he devil," 
and just what Christ " came to destroy." It shakes, 



416 WHEAT AND CHAFF SEPARATED. 

flashes out and roils up when pierced by the sword 
of the Lord, and must, therefore, be removed from 
the soul. 

But the words of Paul apply to the Church, as 
well as the individual. It is designed to assay 
and remove the dross of the whole body of 
Christ. 

Before the great holiness reform had shed its 
benign influence upon the Christian world, and, 
to some extent, raised the Church out of the nar- 
row rut of churchism, into a deeper and broader 
loyalty to God, and unselfish love for humanity, 
the idea of getting saved from "your church" 
would have been regarded as blasphemy. But, 
thanks to the Lord! a purer light and higher 
standard of truth now compel the trumpeters of 
God, all along the line of holiness, to insist on 
salvation from all "our churches." But it may be 
asked, what is it that we must be saved from in 
"our churches." Surely there must be some way 
to discriminate between that which is pernicious, 
and that which is of God. Now, I know of no 
corner from which to run off this line but the one 
that Paul points out : "other foundation can no 
man lay than that is laid,* 7 and "This word, yet 
once more, signifieth the removing of those things 
that are shaken, as of things that are made.'" God 
has founded one body — one church, fold, or king- 
dom. In it He has placed every element that is 
essential to its work, its prosperity, and its per- 
petuity. His wisdom has adapted it to all ages 



WHEAT AND CHAFF SEPARATED. 417 

of time, and conditions of men. Its faith was 
delivered to the saints once for all. Its principles 
and precepts are the last Testament, the final and 
immutable Will of the eternal God. This Divine 
organization is invested with such absolute sym- 
metry and. perfection, that to attempt the slight- 
est modification of its Divine unity or polity, is 
wicked presumption in the sight of its Divine 
Founder, incurs the curses, and forfeits all the 
blessings of God's holy book. Now, since the 
work of entire sanctification is designed to elevate 
the Church to her normal and perfect condition 
in the sight of God, it must shake out, and purge 
away, every existing element that was not orig- 
inally implanted by the hand of the Lord. This 
test, I think, is one in which all true Christians 
agree. Indeed, if we were to untie from this 
moorage, we would soon be driven to sea without 
compass or chart; we would virtually open the 
door for every tradition of Rome and invention 
of error. 

Starting, then, from this corner stone of Di 
vine truth, established at Jerusalem nearly nine- 
teen hundred years ago, and with the Bible as 
our compass and field notes, let us run off a line. 

1 Between the true and false spirits in the 
Church— let us "try the spirits, whether they be 
of God." "Now if any man have nol the Spirit 
of Christ, he is none of His." Bat the par 
spirit, so prevalent in the churches, is nol 
Christ, hence must be rem >ved, purged out of tb k 



118 WHEAT AND CHAFF SEPARATED. 

heart. A zeal that springs from anything but 
pure, unmixed love for God and humanity; a 
spirit that would even promote holiness, or the 
conversion of sinners, partly to build up "our 
church," is badly mixed, is soon shaken and can- 
not survive the Refiner's fire. It is only when the 
u eye is single, that the whole body is full of 
light,'' — wholly sanctified. 

A spirit which, out of deference to its own 
creed, wilfully disobeys the Divine Word, is not 
of God and cannot co-exist with a pure heart. 
All these secondary motives, these mixed and un- 
clean spirits " shake" at the voice of the " mighty 
God," and are u removed" in the thorough work 
of sanctificatioD. 

2 The next thing I am compelled, in the fear of 
God, to speak of, as included in the catalogue of 
the Devils shaky works, the foul smut and chaff 
of error, is the evil of sectarianism. This is the 
most destructive bane that God has ever suffered 
the Devil to sow in His kingdom. It is the very 
mildew of hell, that spreads its blasting curs 3 over 
nearly all the precious fruit of the Lord's vine- 
yard. Here the words of Paul are an all-sweep- 
ing besom. 

Oft the enlightened christian's conscience in- 
quires, whether it is right for the Church to be 
divided thus, into a plurality of sects or denomi- 
nations, with their respective human creeds and 
pirty names. In the light of truth, we are com- 
pelled to answer, No. And for the simple reason 



WHEAT AND CHAFF SEPARATED. 41f> 

that these parties are not of Divine origin. Christ 
is the source of all true union among His disciples, 
and all divisions between them and the 'world: 
while the Devil is the instigation of all divisions 
in the Church, awl all union between it ani the 
world. 

I quote the following from an editorial in the 
Christian Harvester. 

1. u God has a church on earth. It is one and 
indivisible. It is made up of all, and singular 
who are born of the Spirit, 

2. Individual [local] churches, or congrega- 
tions, are as scriptural as they are necessary. 

3. There is not one word in the Bible favorable 
to denominations or sects. The only sect among 
Christians that is spoken of in terms— the Nico- 
laitan — is severely condemned. There are indica- 
tions of sectish belief, against which John is sup- 
posed to labor in the first chapter of his Gospel, 
and Paul withstood in the Judaizing tendencies, 
even in a brother Apostle. Denomination* arc di- 
rectly or indirectly the result of sin. remaining in 
the great body of professors. Thorough and 
wide-spread holiness toould soon destroy dt nomina- 
tions. 

4. But the evangelical denominations of to-day. 
contain the mass of true Christians, with a multi- 
tude of mere professors. Because of different 
Beets cannot vet be abolished; and an efforl at ab- 
olition would result in a new one. Therefore, 



420 WHEAT AND CHAFF SEPARATED. 

sects are a present necessity, until holiness more 
generally prevails. 

5. The possessor of perfect love of necessity 
overleaps denominations in spirit, and so regards 
all the sanctified as perfectly his brethren." 

We are personally acquainted with the editor 
of the Harvester, and believe him a holy man of 
God. We admire the frankness with which he 
acknowledges that, "There is not one word in the 
Bible favorable to denominations or sects," and 
that "Denominations are directly or indirectly 
the result of sin remaining in the great body of 
professors." 

Such must be the honest virdict of every in- 
telligent, Grocl fearing man. 

It is no pleasant thing, we know, to look upon 
and admit this monster evil, this fell destroyer of 
the purity, love and power of the Lord's Zion. 
Says Wm, Starr, "My heart has groaned as, pen 
in hand, I have looked at this subject, arranged 
my thoughts to present them to you." But for 
the love of truth I am constrained to differ with 
the position that sects are a present necessity. 
They originated from sin in the Church; and 
shall we admit that the fruit of sin is a necessity 
under any circumstances? "Shall we do evil that 
-good may come? God forbid," Where the cause 
— sin in the Church— is removed by full salvation, 
should not its effects also disappear? But it is 
thought that "because of differences sects cannot 
.yet be abolished." We might say, with equal pre- 



WHEAT AND CHAFF SEPARATED. 421 

priety, because of sects differences cannot be n - 
moved. They co-exist and mutually support each- 
other. These divergent views, and party shibbo- 
leths, may have had their root in carnality, but 
they are stereotyped and perpetuated by sectari- 
an parties, and their man-made creeds. There- 
fore we have no more right to palliate the sin of 
sects because of differences, than to excuse the 
latter because of the former. One of the great 
evils of sectarian divisions is, they prevent the re- 
turn of the Church to the "faith once delivered 
to the saints; 77 and shall we let the baneful tree 
stand ilntil it ceases to bear its legitimate fruit? 

Again, it is thought that "sects are a necessity 
until holiness more generally prevails." "Thor- 
ough and wide-spread holiness would soon de- 
stroy denominations." Sects and holiness are an- 
tagonistic to each other. This truth is dearly 
implied in the above remarks. The fire of true 
holiness burns up all the fences that Satan has 
placed between the saints. And shall we defeat 
this its real mission, by not lifting up tin 4 sword 
of the Lord against sects, and attempt to ab >lish 
the evil, until holiness prevails more extensively? 
That is the same as saying that, we should make 
no attack upon unholiness until holiness gains a 
certain degree of ascendenty. Yea, it provides 
that we should "give place to the Devil' 1 in the 
Church, to destroy holiness, until the Church be- 
comes more holy. These arc no trifling \\ ords. It 
is a solemn fad that adhearence in differenl de- 



422 WHEAT AND CHAFF SEPARATED. 

nominations is the Devil's wedge, whereby the 
unity of the Spirit, so perfectly procured in the 
grace of perfect love, is again destroyed. Party 
names, party creeds, and party spirits, almost of 
necessity go together; and the natural return of 
this spirit, because of membership in a fragment- 
ary Church, takes more souls off of God's altar, 
than every thing else together. 

Let sects alone until holiness prevails! What 
a device of the enemy. How can we expect to 
bring forth permanent fruits unto holiness, if we 
allow the plow-share of God's truth to slip over 
this fallow ground of sin? Sects are the Devil's 
"high places" in the land, the groves of his own 
planting, and gods that he has set up to corrupt 
Israel, and " provoke God." How many of the 
kings Jehovah complains of, because they did not, 
like Josiah, "purge Judah and Jerusalem from 
the high places and the groves," — 2 Chron. 34: 3. 
Beware that we partake not of their sins. Of Ju- 
dah it is said that u He did that which was right 
in the sight of the Lord, save that the high places 
were not removed," "and the Lord smote the 
King (Judah) so that he was a leper until the day 
of his death."— 2 Kings 15: 3-5. 

Says W. H. Starr, a consciencious Presbyteri- 
an minister, after quoting 1 Cor. 1: 10 — 13, in his 
Discourses on Sectarianism: "It would seem as 
if no man could read these words of the great 
Apostle, without vividly seeing that party divisions 
among the people of Christ were, in his view, a 



WHEAT AND CHAFF SEPARATED. 423 

most astounding evil. "Is Christ divided," he says, 
that ye who are all His, and who have been "bap- 
tized by one Spirit, into one body,' 1 even "the 
body of Christ," should be sundered one from the 
other by party names?" — 1 Cor, 10: 13—27. 

a And he adjures them in the most solemn man- 
ner, he beseeches them by an appeal the most 
sacred that words could utter, even by the name 
of Christ, as it were for His sake, and for His 
bleeding cause— to forsake these pernicious ways, 
and to be perfectly joined together in the same 
mind." Hear what this author thinks of promo- 
ting holiness over these "high places," or sect 
walls. "The divisions of the Christian Church, 
as they now exist, are a prominent cause of the 
low state of piety among believers; the greatest 
single obstacle, which now exists, to the spread 
and tryumph of our religion in the world.*" 
"The moment you separate the Church of Christ 
into distinct divisions, you set up the idol of party. 
Success or adversity will no longer affect the 
mind simply as they touch the cause of Christ, 
but they will be felt, also, as affecting "our si l ."" 
or "our Churchy "It is not Christ and His oau 
to which their whole thoughts and desires are 
now turned; the idol of party has now been set 
up, and it claims— and receives part of their re- 
gard. The man, I think, is almosl mOre than 
human, that can wholly avoid this influence, at 
least, after he has been long identified with any 

26 



424 WHEAT AND CHAFF SEPARATED. 

particular branch of the Church." "It is an in- 
fluence which is all the time at work. The idol 
has baen set up to divide the heart from the 
blessed Savior and His holy service; and its influ- 
ence is as ceaseless as the existence of the cause. 
And this party feeling is, as we have seen, very 
-wicked less, being a form of selfishness, the essence 
of all sin; so that sinful desire is blended contin- 
ually in the heart with its love to Christ, and 
polluting the worship which it offers Him." 

This is an honest and faithful description of 
this monster evil. The party feeling is very sin. 
Yea, says this God-fearing man, "It casts a mill- 
stone round the neck of those who are struggling 
upwards to the image of their Redeemer. . It 
mingles poison with the streams of salvation that 
flow to the soul through the Church, and casts a 
blight upon its budding fruit. 7 ' 

Again, "Sectarianism is the greatest foe to 
the exhibition of love which God has ever suf- 
fered Satan to beget. It hinders brotherly love 
among Christians, and regard for the souls of 
men. It is vain for brethren in Christ to talk 
about the duty of loving one another, and to try 
to feel love for one another, while they refuse to 
act as love dictates, [by separating into parties]. 
Their actions will control their hearts, as men's 
acts always do in the end. The fences which 
they set up between them in fact will become 
fences in feeling. And that is now even so, 
every Christian knows." "The divisions of 



WHEAT AND CHAFF SEPARATED. 



425 



Christ's people beget and stimulate continually 
that opposite spirit of rivalry and contention 
which is the spirit of the world." u Yes, I 
charge all this mischief, the existance of which 
you all know, upon the sectarian divisions of the 
people of Christ; and let him deny it who can. 
It is in fact their legitimate fruit." 

The division of the Church into parties not 
only destroys the power and holiness thereof, but 
is the greatest impediment to the conversion of 
the world to God. Again, we will hear Bro. W. 
H. Starr, and the blessed Redeemer Himself. 
"Would that the Church of Christ might pause 
long enough from its sectarian strife, to hear the 
voice of its Redeemer and Lord, pleading with 
God in prayer, on that sorrowful night, ere the 
traitor came— " Holy Father, keep through thine 
own name, those whom Thou hast given me, that 
they may be one as we are. Neither pray I for 
these alone, but for them also which shall believe 
on me through their word; that they all may be 
one; as Thou, Father, art in me and I in them, 
that they also may be one in us; that the world 
may believe that Thou hast sent me." The prayers 
of Christ were not offered for a light matter, least 
of all that memorable petition which the pen of 
inspiration has recorded for the Church in all 
ages to wonder and weep over, the prayer of its 
dying Lord. The desirableness of that visible 
union of His people for which Christ prayed as 
the means of impressing His truth on the world, 



426 wheat and chaff separated. 

and the evils of those divisions against which the 
Apostle so earnestly exhorts, need to be better 
understood by the Church." "May God grant 
yon a disposition to look the evil fairly in the 
face." 

O, the thousands of souls, that are being lost 
to all eternity through the selfish, wicked and 
carnal spirit of our churchism! God is dishon- 
ored, yea, robbed of the purchase of His Son's 
death, and infidelity stalks abroad; the result 
of a divided house. 

It is said, that "the possessor of perfect love, 
of necessity overleaps denominations in spirit." 
Does not this prove that they are in the way of 
the Spirit of Christ? And shall we compel the 
Lord to drag His children together over these 
cursed walls, only to have them rise up again, 
and grieve away the Holy Spirit? 

If it be true that "thorough holiness destroys 
denominations," then it follows that where they 
yet exist, this' genuine degree of holiness has not 
been attained by the people. But I have not 
quoted correctly: it is u thorough and wide-spread 
holiness." Ah! here is the sticking point — a con- 
dition put in by the enemy of souls, it implies the 
following: 'Though entire sanctificatioii removes 
all sectarianism out of my heart, I will still 
adhere to my sect until people generally abandon 
their schismatic parties and creeds." The Devil 
is perfectly easy over these principles. Now, if 
t his evil is to be done away by popular sentiment. 



WHEAT AND CHAFF SEPARATED. 

then it is not through holiness; but if by t 
latter it does not depend upon any foreign 
influence. The condition of the Church in one 
state does not rob the Word and Spirit of God, of 
their virtue in another. The power of holin 
to destroy denominatious in one community <!■ 
not depend, in the least, upon another. Judah 
can burn down his groves, and destroy his idols, 
whether Samaria and Ephraim do or not. The r< i 
fore, we repeat, that in every neighborhood, city 
and village, where the professed followers of 
Christ are divided into a plurality of sects, they 
have not yet become thoroughly sanctified to 
God. 

Can it be said of professors of holiness thai 
they have "one heart" and "one mind," while 
some have a mind to be Presbyterian, others Bap- 
tists, others United Brethren, and others have a 
mind to adhere to the several different Be 
Methodism? Have they u one heart and one wi 
when they rise from the solemn altar, in the holi- 
ness meeting, and go, each one in his own way. 
to the synagogue of his own sect? 

Now I mnst confess, that I cannot see the n< - 
cessity of this, unless it be to please thfe Devil, 
break the unity of the Spirit and grieve away th 
heavenly Dove, bring to naught the divided li<> 
of the Lord and destroy the work of holiness as 
fast as it can be bui It up; to this end alone il is 
necessary. 

But let us come still closer home. I would lay 



428 WHEAT AND CHAFF SEPARATED. 

the responsibility of this enormous evil just where 
God places it, and all other sin. We will not be 
judged by sects, states, nor even by neighbor 
hoods and towns, but "every one shall give an 
account of himself to God." 

A revival of holiness in a community is the 
result of personal consecration and faith; and its 
relapse will be in proportion to the number of in- 
dividuals that remove the sacrifice from the sanc- 
tifying altar. There is no such thing as thorough 
holiness, except as wrought by the Sanctifier in in. 
dividual hearts; and if, as has been said, and as I 
verily believe, thorough and wide spread holiness 
destroys denominations — burns up sectarian dis- 
tinctions — it must do it in your heart, as an indi- 
vidual. And if this work is done, the fruits must 
exhibit the fact; you will be u saved by the pre- 
cious blood of Christ from all vain conversation, 
received by tradition from your fathers;" such as 
"your church," "our church," "our preacher open- 
ed the doors of the church," "what branch of the 
church do you belong to?" "you ought to join some 
branch," u and if there be any other thing that is 
contrary to sound doctrine' 1 — that grew out of a 
"perversion of the right ways, of the Lord," and 
the "Gospel of Christ."— Acts 13: 10, and Gal. 1: 7. 
If the bitter root of sectism is entirely destroyed 
out of your heart, you will ignore all sectional 
lines and party fences, the dreadful curse, of 
which Bro. Starr has so honestly pointed out. If 
you are a true, intelligent Bible Christian, a holy, 



WHEAT AND CHAFF SEPARATED. 429 

God fearing man, you must cast off every human 
yoke, withdraw fellowship from, and renounce 
every schismatic and humanly constituted party 
in the professed body of Christ. Instead of be- 
longing to "some branch," you will simply belong 
to Christ, and be a branch yourself in Him, the 
"true vine." Intead of remaining identified with 
any sect,— L e., cut-off party, "directly or indirect- 
ly the results of sin" — you will claim membership 
in, and fellowship with the "one and indivisible 
Church, that God lias on earth, and which is made 
up of all, and singular who are born of the Spirit." 
On this broad and divinely established platform. 
and here only, can you stand clear of the sin of 
sectarianism and the blood of immortal souls that 
perish through its pernicious influence. Are you 
strictly loyal to God, while you persist in adhering 
to a sect, notwithstanding He says "there should 
be no schism — sects— in the body." 1 Cor. 12: 25. 

I am not advocating the no-church theory, that 
we hear of in the west, but the one holy Church 
of the Bible, not bound together by rigid articles 
of faith, but perfectly united in love, under Hi \ 
primitive glory of the Sanctifier, "continuing 
steadfastly in the Apostle's doctrine and fellow- 
ship," and taking captive the world for Jesus. 

But it is thought, that we should not fighl 
against sects, nor attempt to abolish the evil at 
present, lest we thereby form another sect. This 
is, virtually saying, we should "goon sinning, Lest 
a worse thing come upon us." 



430 WHEAT AND CHAFF SEPARATED. 

Ail attempt, to rally Israel under any of the 
many party-names and creeds, might indeed result 
in a new sect. But this is not what we contend 
for. Nay, but let us rather burn to ashes these 
high places of Israel's corruption and returning to 
Jerusalem, let us build upon the foundation of 
the Apostles and Prophets, Jesus Christ Himself 
being the chief corner-stone." Let us abandon 
the nonsense of ecelesiastical succession: cease to 
inflate our pride and vanity by parading the good, 
and long since departed, who innocently wore our 
party badges; the piety of our fathers will not 
atone for the worldliness of the Church at present. 
Let us also quit flourishing our church creeds as 
though their excellency were an essential supple- 
ment to the wisdom of inspiration. Let us, we 
pray you, in the name of Jesus Christ, for the sake 
of oar holy and Divine religion, and a world that 
is lost in sin, O let us put away these childish 
things, and return to Jerusalem, not to form a new 
S3 *t. but as the "servants of the God of Heaven, 
and earth, let us build the house that was builded 
these many yeurs ago, which a great King of Israel 
(Jesus Christ) builded and set up." Ezra 5: 11. 

Many say we need more union of hearts, but 
think a visible organic union unnecessary; but, 
remember, that it was a visible union that Jesus 
prayed for, such as the world could see and be 
thereby convinced and saved. We quote once 
more from W. H. Starr, of Elgin, 111. 

"They will say to me: Cannot we have union 



WAEAT AND CHAFF SEPARATED. 481 

of feeling without external union? (That is: with 
external dis-union.) I answer, No! You cannot, 
except in rare instances, and in an imperfect de. 
gree. It is vain, to be beating off the leaves of the 
tree, while you continually nourish its roots. And 
sectarianism is the "root of bitterness," whose 
acrid and legitimate fruit of divided hearts, and 
jealousy, and strife, doth continually grieve away 
the Spirit of our God and Saviour, and leave our 
churches in a comparative poverty of grace and 
growth, that methinks must make the very heav- 
ens groan with sorrow, as they look down upon 
our dying world. 

u Up, Up! My brother, my sister in Christ, in 
quire of the Lord, concerning this thing. Why 
slumber ye here, while Satan has entered the fold 
of Christ, a wolf in sheep's clothing, and is rend- 
ing the flock? 

"O, cry to God, that He will direct you and all 
the children of His grace, till the Church of Hi- 
holy Son shall be purified and saved. Ala-! it 
now 'a house divided against itself' 

"O, pray that the Lord would unite and build it 
up in the truth; and that He would show you 
your duty in the matter. The wants of the world 
require a holy and united Church." 

From what has been said, and the uniform 
teaching of tho Bible, the following Tacts are very 
evident: 

1. The division of the Church into sects ifi 



432 WHEAT AIs T D CHAFF SEPARATED. 

one of Satan's most effectual, if not the very 
greatest means of destroying human souls. 

2. Its enormous sin must be answered for by 
individual adherents to, and supporters of sects. 

3. The only remedy for this dreadful plague, 
is thorough sanctification, and this is only 
wrought by a personal, individual contact 
with the blood of Christ through faith. 

4 The union required by the Word of God is 
both a spiritual and visible union. 

5. The divisions of the Church are caused by 
elements that are foreign to it, as o Divinely con- 
stituted body, by deposits of the enemy, which 
exist in the hearts and practices of individual 
members, involving their responsibility and re- 
quiring their personal purgation. 

These facts make your duty plain. What you 
and I want, dear reader, is "thorough and wide- 
spread 1101111688" in our individual souls to destroy 
denominationalism there. Holiness, ever so thor- 
ough and wide-spread around you, will not 
cleanse your heart: neither can the sin of divis- 
ion in the hearts and lives of others, attach to you, 
unless you drink in their spirit, and also become 
a partisan. You need not waste time in planning 
general union movements, or praying the Lord to 
restore the unity of His Church, until you go 
down under the blood and have every bone of 
contention and cause of division purged out of 
your own heart: then you may do something to 
influence others to do the same. 



WHEAT AND CHAFF SEPARATED. 433 

You are praying and longing for the happy 
time when God's children shall all be one, but 
are you willing that the "once more" shaking 
shall have its designed effect in your own case? 
Do you, indeed, suffer the Holy Ghost fire to con- 
sume out of your own life, heart, religion and 
conversation, all the shaky chaff and stubble the 
Devil has made to divide the Children of God? 
Do you, indeed, withdraw from and ignore all 
Churches— so called- -but the one Christ purchas- 
ed "with His own blood" and founded nearly 
nineteen hundred years ago, and to which the 
"Lord added" you by regeneration?"— Acts 2: 47... 
Do you discard every Church title but that"which 
the mouth of the Lord hath named"— Isa. 61: 2 r . 
even the name of the Father in which Christ and 
the Apostles kept the Church?— John 17: 6, 11, 12: 
Acts 20: 28; 1 Cor. 1: 2; Gal. 1: 13, and 1 Tim. 3: 15. 
Do you honor the Divine head of the Church by 
rejecting every creed but the one that "is given 
by inspiration of God:" every door that is opened 
and shut by men, and every Spirit but the Sane- 
tifier and every motive but the love ot God and 
humanity? If you, by the grace of God, die to 
all these prime causes of sectism, and their conco- 
mitant sins, then, and not until then, will the 
Lord have "thoroughly purged" so much of "His 
threshing floor" as you will have to answer for in 
the day of judgment. Where this is not accom- 
plished, the grace of God is frustrated; holiness 
is not permitted to reach the Bible standard of 



434: WHEAT AXD CHAFF SEPARATED. 

thoroughness, nor spread its healing virtue to ev- 
ery part of the soul. 

Pray not for union if unwilling to part 

With the idols that dwell within your own heart. 

If you would see the millennium begin 

First cleanse your own heart from all scctism and 

sin. 

It may look foolish to many thus to blow the 
trumpet of the Lord around the high and massy 
walls of sectarian glory and selfishness, but the 
power of God with the faith and shouts of the 
"holy people" will surely bring them down. 

Though the heaps of sectarian chaff have 
reached the magnitude of mountains, God has 
some wheat sc attered through them, and He will 
have it separated for His garner. Therefore, He 
says to Jacob, "Fear not * * thou 

shalt thresh the mountains, and beat them small, 
and shalt make the hills as chaff. Thou shalt fan 
them, and the wind shall carry them away, and 
the whirl- wind shall scatter them." 

The pure elements of God's Church possess a 
wonderful inherent attraction and cohesion; but 
the Devil neutralizes the Divine cement by mix- 
ing in his chaffy and sloughy trash, thereby ef- 
fecting divisions; therefore, the Lord restores un- 
ion by "removing these things that are shaken, 
as of things that are made 1 ' by the enemy, thus 
removing discord and schism. Glory to God ! 
Little Jacob has barely commenced threshing, 



WHEAT AND CHAFF SEPARATED. 435 

and separating. Soon we will see clouds of chaff 
driven by the "mighty rushing wind from, 
heaven." 

"But Oh! what storms of persecution will rage, 
For the cause of old Babylon too many enga 

Says Bro. I. Reed, in his paper, The High" 
"The great holiness movement is shaking harder 
than ever. It is to be a real moral earthquake 
yet. We have nothing to fear in that direction. 
We have allied ourselves to the Power that does 
the shaking, and feel a kind of holy .joy at the 
falling walls, reeling Babels and ecclesiasticle for- 
tifications that can't stand the grand holiness 
shock. In anticipation we enjoy the grand smash 
up of things semi-religious— this half and half, 
linsey woolsey ty pe of Good God-Dear Mammon. 
kind of fashionable moral froth, too often called 
'religion' — that is coming some of these days. It 
is coming. We hear the tread of a mighty army.'* 

Amen. Let the conflict come. God will have 
a pure Church— He will shako the chaffy works 
of the Devil out of His kingdom, though all hell 
be moved in rage; though Gog and Ma<gog sur- 
round the camp of the saints on the breadth 
the whole earth. 

"A battle is coming between the two kingdoms, 

The armies arc gathering round; 
The pure testimony an I vile persecution, 

Will come to close battle e're Ion . 
Then gird on your a *m ir, ye saints of the Lord, 



436 WHEAT AND CHAFF SEPARATED. 

And He will direct by His living Word, 
The pure testimony will cut like a sword." 

Dear reader, I am aware that in these chapters 
I have written things that will be unwelcome to 
many: truths that will assail and stir up many 
prejudices, but in doing so I have determined to 
cast from me the fear of man, and clear my con- 
science in the sight of God. 

It is, indeed, my honest conviction that the 
great holiness reform can not go forward with 
the sweeping power and permanent triumph that 
God designs it should, until the Gospel be so 
preached, and consecration become so thorough, 
that the blood of Christ may reach, and w^ash 
away every vestige of denominational distinction, 
and '"perfect into one" — yea, one indeed and in 
truth — all the sanctified. 

I am aware that this will elicit storms of per- 
secution, but in the name of the Lord it must 
come. God will be glorified in the escape of his 
holy children from all human enclosures into the 
'■one,*' and identical "fold" of Jesus Christ, Oh! 
let us be honest before God in this matter. 

'"It will then be discovered who for Jesus will be, 
And who are in Babylon the saints then will see; 
The time of division then willfully be known, 
Between the pure kingdom and defiled Babylon." 



CHAPTER XXVII. 

TWO DEGREES OF DIVINE LIGHT IN THE SOIL. 
—LAMP LIGHT AND PERFECT DAY. 

^f^ERHAPS no figure is more frequently used 
.**£ in the Bible to represent pure Divine relig- 
ion, than that of light. To the heart that is filled 
with the heavenly illumination, this idea is very 
precious. Glory to God for light- pure spiritual 
light in the soul. Such is the religion of the Bi- 
ble, it is opposite to darkness in every respect. It 
is God Himself, shining into hearts where sin had 
spread darkness and death, to restore unto them 
"the light of life." Our blessed Savior is declared 
u to be the light of the world." "A light to light- 
en the Gentiles and the glory of Ilis people, [sra- 
el." 

If, therefore, as we have seen, the Bible teaches 
two phases of Christian experience we mighl 
reasonably expect them to be represented by 
this prominent figure, by two degrees of spiritual 
illumination. Some may object to this, and Bay, 



438 FROM LAMP LIGHT TO BAY DAWN 

that light emanating from God cannot possess 

degrees of brilliancy: that it must all be perfect. 

I answer this by pointing to the creation of light 

at the beginning of the world, where w x e have a 

perfect representation of the impartation of light 

in the new creation, or redemption of man. 

"And God said, let there be light: and there 
was light. And God saw the light that it was 

good: and God divided the light from the dark- 
ness. And God called the light day, and the 
darkness He called night." — Gen. 1: 3—5. 

So the Lord speaks light into the believing 
sinner's heart — "turns him from darkness to light 
and from the power of Satan unto God." But af- 
ter he receives "the knowledge of salvation by 
the remission of sins," the pure light received 
from the Lord, is more or less obscured by cor- 
rupt human nature: when all goes well there 
seems to be sunshine, but under provocations and 
trials the sediment of inbred sin roil up as clouds 
in our spiritual sky. There is, therefore, in this 
state a mingling of the two opposites of light and 
darkness. 

But the Almighty speaks the second time, "di- 
viding the light from the darkness" — removing 
by the blood of the cross all moral cloudiness 
from the soul — that "ye who were sometimes 
darkness? may be all, and forever "light in the 

Lord." 

who will say that natural light did not shine 

brighter after the Creator separated the darkness 

from it? and why not a second and more perfect 



FROM LAMP LIGHT TO DAY DAWN. 439 

illumination of the soul, through the incoming 
Sanctifier? Paul, himself, draws the analogy be- 
tween the creation of light in the world, and 
spiritual light in the soul. 

2 Cor. 4: 6: For God, who commanded the 
light to shine out of darkness, hath shined hi our 
hearts, to give the light of the knowledge of the 
glory of God in the face of Jesus Christ. — Com- 
pare 2 Cor. 3: 18. 

These steps, "out of darkness into His marvel- 
ous light, 7 ' are clearly shown by the two applica- 
tions of the Savior's hand in giving sight to the 
blind man. — Mark 8: 23—25. The more we study 
the precious Word of the Lord, the more we are 
convinced that the miracles of Jesus were design- 
ed to teach and illustrate the plan of salvation: 
the occasion of each one of them finds an exact 
counterpart in the condition of sinners: tli< 
deaf, blind, lame, sick, leprous, starving, bowed 
down, possessed with the Devil, and dead in sin: 
from all of which they find deliverance in the 
''Mighty to Save." There is no doubt in our mind 
that the Lord's manner of opening the ej the 

blind man, was expressly to teach the t\\ 
feature of His salvation. What else could it be 
for? " And Hfe took the blind man by I nd 

and led him out of the town;" -it is I Tciful 

hand of Jesus that leads i\\^ sinner out of the 
city of Destruction. '"And when He had spit on 
his eyes;"— the Lord's way is always offensive to 
the flesh, the "carri&l ntiiiid." "And put His 



-iiO FROM LAMP LIGHT TO DAY DAWN. 

hands upon him, He asked him if he saw aught," 
In every distinct touch of saving grace we receive 
from the hand of the Lord, He immediately re- 
quires us to tell our experience, or testify to what 
He has done for us. "And he looked up and 
said, I -see men as trees walking." A wonderful 
experience indeed, to one, who, a moment since, 
could not even behold the light, and who, prob- 
ably never saw before in his life. Such is the 
new and radical change of the new birth. In the 
rapturous joy of the new experience, all conscious- 
ness of further want disappears. If the happy 
man had never enjoyed the blessing of perfect 
vision, he would not know but what he saw as 
well as anybody; but he would, ere long discover 
the need of better vision. So the joyful convert 
has no conception of the salvation yet reserved 
in Christ Jesus for him until the future develops 
a deeper want in the heart. There were two 
defects in this man's vision; first it seemed to 
magnify the stature of men. What a striking 
representation of the convert's trouble— the man- 
fearing spirit. The shaking element of inbred 
sin— a spirit of fear and trembling— makes men 
seem like giants. Second it lacked the power of 
clear discrimination: men were simply seen as 
moving objects, and not their distinguishing fea- 
tures. This well represents young converts, 
who have not "their senses exercised to discern 
both good and evil." They are very susceptible 
to misplacing confidence. 



FKOM LAMP LIGHT TO DAY DAWN. 441 

But u He put His hands again upon Ms eyes, 
and made him look up; and he was restored, and 
saw every man clearly' 1 

When the sou] receives the Savior's second 
touch, the film of inbred sin is removed, and the 
eyes of our understanding are fully opened. For 
u He that is spiritual, (hath received the personal 
Comforter), discerneth all things, yet he, himself, 
is discerned of no man."— 1 Cor. 2: 15.— margin. 

The Savior, in His sermon on the mount, seems 
to compare perfect vision with the complete in- 
dwelling of God who is light. "The light of the 
body is the eye: if therefore thine eye is single 
the whole body shall be full of light. 7 —Matt. 
6: 22. 

The following comment by A. Clark, i think 
very good: "The light of the body is the eye." 
That is, the eye is to the body what the sun is to 
the universe in the day-time, or a lamp or a can- 
dle to a house after night. "If thine eye be 
single" — aplous, — simple, uncompounded, i. e., so 
perfect in its structure as to see objects 
distinctly and clearly, and not confusedly, 
or in different places to what they are, as 
is often the case in certain disorders of the 
eye; one object appearing two or more— or 
else in a different situation, and of a different 
color to what it really is. This state of the eye 
is termed, ver. 23, porieros—dvil, i. e., diseased or 
defective. An evil eye was a phrase in use among 
the ancient Jews, to denote nnenvioUSi covetous 



442 



FROM LAMP LIGHT TO DAY DAWN. 



man or disposition. Our blessed Lord however, 
extends and sublimes this meaning, and uses the 
sound eye as a metaphor, to point out that sim- 
plicity of intention, and purity of affection with 
which men should pursue the supreme good. We 
can not draw more than one straight line between 
two invisible points. We aim at happiness, it 
is found only in one thing, the invisible and 
eternal God. If the line, or simple intention be 
drawn straight to Him, and the soul walk by it 
with purity of affection the whole man shall be 
"light in the Lord' 1 the rays of that excellent 
glory shall irradiate the mind, and through the 
whole spirit shall the Divine nature be diffus- 
ed." How forcibly the uttermost salvation of 
Christ Jesus is taught in those words of His. The 
whole body filled with light— no particle of dark- 
ness or impurity remaining: the eye single — the 
entire life governed by one moti ve, the glory of 
God, and actuated by the single impulse of Divine 
love. It is the new commandment glory, u which 
thing is true in Him and in you, because the dark- 
ness is past, and the true light shineth; 77 the Lord 
has removed the darkness from the light, produc- 
ing perfect day in the soul. 

Saint John also holds up this true light as a 
higher attainment for the Sons of God, and iden- 
tifies it with purification from "all sin 77 and all 
unrighteousness. 77 — 1 John 1: 7 — 9. 

We will cite but one text more: 

2 Peter 1: 19: We have also a more sure word 



FROM LAMP LIGHT TO DAY DAWN. 443 

of prophecy: whereunto ye do well that ye take 
heed, as unto a light that shineth in a dark place, 
until the day dawn, and the day-star arise in your 
hearts. 

The sure word of prophecy — or inspired 
truth— is here represented as a light that shine > 
in a dark place, which light these new-born 
babes were to heed until the blood of Christ 
removed the shades of sin, and ushered in the 
brightness of His rising." 

But, what is the dark place where the lamp of 
truth shines? Answer: Unsanctified hearts of 
believers. The word here rendered dark, accord- 
ing to the Greek English Concordance, does not 
occur but this single instance in the New Testa- 
ment. It is rendered directly from the Greek, in 
the Emphatic Diaglott— u ^/^/." Jas. McKnight's 
Notes— "nasty place." "A lamp shining in a dark, 
obscure, and gloomy place."— Doddridge. Does ik >t 
this correspond with the carnal babes in Christ, 
spoken of by Paul, who were commanded to 
cleanse themselves from all filthiness of the flesh 
and spirit? The whole tenor of the Bible 
teaches that in the first state of grace, the living 
word, reigns and shines in an impure heart a 
roily and cloudy nature. 

That this lamp-light denotes the primary grace 
of God in the heart, is wry evident from the fact 
that it was to be succeeded by the "day dawn and 
day star arising in their hearts:" how could this 
new experience in the heart remove the former 



444 FROM LAMP LIGHT TO DAY DAWN. 

darkness if that were not where it dwelt. God 
had said, u Let there be light" in these hearts; and 
there was light. And God separated the dark- 
ness of inbred sin from the light He had created 
in the soul, that the whole being might be lit up 
with the Glory of His presence. 

Whatever may be true of the lamp-light state, 
it is certain, 1, that the persons addressed were 
Christians— u had obtained like precious faith 
with us (the Apostle Peter) through the right- 
eousness of God, and our Savior Jesus Christ."— 
(2 Peter 1: 1.) 2. A new and sudden experience of 
perfect day was yet to dawn in their hearts. 

Some, it is true, have applied this revelation of 
Christ to His second advent, but the language 
rather describes a personal experience in the 
heart — a revelation of Christ, in the inner man. 
What is the rising of the day-star in the heart, 
but the incoming of Christ, the "true light," who 
calls Himself "the bright and morning star." — 
Rev. 22: 16, and has promised to take up His 
abode in the temples of His grace? 

The exposition we have here given is sustained 
by the best of scholars, some of whom were not 
associated with the special holiness cause, as the 
following from Dr. Steele will show: "No pass- 
age in the Scriptures more strikingly describes 
the writer's Christian experience, first of painful 
doubt, and then of cloudless assurance: first a 
spasmodic clinging of the intellect to the exter- 
nal evidences of miracle and prophecy, and then 



FEOM LAMP LIGHT TO DAY DAWN. 445 

the sunrise — Christ manifested, the day-star 
in the heart. There are, in this verse, four verbs 
in the present tense, have, do, take, shineth, repre- 
senting the alternation of light and darkness in 
early Christian experience. The lamp feebly 
glimmers in a gloomy, or, literally dirty place, 
giving just light enough to reveal impurities, but 
not fire enough to consume them. In this twi- 
light state doubts harrass the soul and there is 
an intense wishing and watching for the day- 
dawn and rising sun. To the patient waiter there 
is at last a tropical sunrise. The darkness flees r 
the filthy place is cleansed. 

"But how is this shown in the Greek text? 
Note the two aorist verbs, dawn and arise', u put 
an end," says Alford, u to the state indicated by 
the present participles above." What this day- 
star is, Grotius, DeWette, and Huther best ex- 
plain, who think that some state in the readers 
themselves, is pointed at, which is to supervene 
upon a less perfect state. Says Huther: u The 
writer distinguishes between two degrees of Chris- 
tian life: in the first, faith rests upon outward ev- 
idences'- in the second, on inward revelations of 
the Spirit; in the first, each detail is believed 
separately as such; in the second, each is recog- 
nized as a necessary part of the whole. And 
hence, being in the former is naturally called a 
walking in a dismal, dirty place, in the light of a 
lamp or candle, while the being in the latter is 
walking in the light of day. 



446 FROM LAMP LIGHT TO DAY DAWN. 

"Alford adds: "This latter we believe to be near- 
ly the true account." Let us see what is taught 
here: 1) Two states of spiritual life, symbolized by 
lamp-light and sun-light. 2) The aorist tense 
marks a sharply defined emergency from the first 
to the second, by the glorious King of day arising 
in the heart. This, we believe, to be a correct exe- 
gesis of the highly figurative and beautiful te: 
It accords with the experience of all who have 
entered into the definite experience of perfect 
love." 

While these authors concur in teaching two 
phases of Christian experience, it appears to me 
they have drawn too heavy shades on their picture 
of lamp-light grace. A good lamp will fill most of 
a room with light; will enable a person to carry 
on work within the compass of its rays, nearly as 
well as by day-light. So, also the grace of sonship 
is a real light in the heart: it need not, and should 
not be faint and flickering, nor spasmodic. It is a 
great mistake, that in this initial state the soul is 
supported chiefly by an intellectual clinging to the 
external evidence of miracles and prophecy. Some 
things can be seen, and comprehended, near the 
glowing lamp, just as perfectly as by the sun-light. 
So, in the light of justification, the soul knows the 
Divinity of the Bible, the pardon of sins and 
adoption into the family of God, by positive ex- 
perience, by actual inward consciousness. 

The chief difference consits in the very limited 
area of lamp-light. Our consciousness of optical 



FROM LAMP LIGHT TO DAY DAWX. 447 

power, beyond the extent of light for its use. 
naturally begets a desire to enlarge our view of 
surrounding objects; but in every direction a wall 
of darkness intercepts our vision. This is pre- 
cisely the converts experience. While he can say 
"One thing I know, whereas I was blind, now I 
see," many things lay concealed in the depths of 
his soul, beyond the dark walls of inbred corrup- 
tion: neither can he "see afar off " in the myster- 
ies of redeeming grace. But when the morning 
appears, "when the Comforter, which is the Holy 
Ghost, is come," He fills His temple with light; He 
shines to the perfect day, throughout all the 
kingdom of God's grace, revealing to the eye of 
faith, all things that our heavenly Father hath 
"prepared for them that love Him." — 1 Cor. 2: 9, 10. 

Dear brother or sister, if you know when you 
passed from darkness to light, let me ask you, if 
you also know, when you was "changed from glory 
to glory," from lamp-light to day-dawn. If you 
know of no such an event in your past life, let 
this be the glorious day of its dawning in your 
soul. 

O, stay not in the twillight of salvation, 1 1 it 
mere vestibule of the kingdom of Light. Set your 
whole heart to seek the "excellent glory." "Wait 
for it, as they that watch for the morning." Wait 
and watch, and pray, until "unto yon the sun of 
Righteousness shall arise, with healing in His 
wings." 



448 



FROM LAMP LIGHT TO DAY DAWN. 



As the glorious sun disperses 
Gloomy shades of night away, 

So the fullness of the Spirit 
Turns our lamp-light into day. 

Sun of Heaven! shine forever, 
In this happy soul of mine; 

I will walk beneath thy beaming- 
Lost in all tLy love Divine. 




CHAPTER XXVIII. 

TWO DEGREES OF CHRISTIAN FAITH TAUGHT 
IN THE NEW TESTAMENT. 

fAITH is the most important means of union 
with the Divine being. And as our oneness 
with God is in proportion to our conformity to 
Kis nature, our faith will, in general, correspond 
with the degree of holiness we possess; and as 
holiness exists before it is made perfect, faith 
naturally appears in two corresponding forms also. 
Through the sanctification of our nature, we are 
changed to the higher form of faith. According- 
ly, we read of some, who "had cast off their first 
faith.— 1 Tim. 5: 12. 

Not by advancing to the higher plain of perfeel 
trust, but these had gone back and incurred con- 
demnation; ,but, as we have observed in reference 
to "first love," the same will apply here: "first 
faith" implies a second faith, a succession ol' de- 
grees in faith. 

The second, or perfected faith, Paul identifies 
with "the righteousness of God," "for therein (in 



450 FROM FAITH TO FAITH. 

the Gospel) is the righteousness of God revealed 
from {eh from or out of) faith to (eis literally into) 
faith." — Eom. 1: 17. To attain unto the righteous- 
ness of God, involves a cleansing from u all un- 
righteousness," hence entire sanctification and 
elevation to a perfect trust, are co-taneous events, 
the former is the adaptation and the latter the 
means of the hidden life of perfect union with 
God. 

This higher phase of faith, or unstaggering 
trust in the Lord, is also identified with the u more 
excellent" degree of charity, or "love made per- 
fect." It is that form of charity, that "bearetli all 
things, believeth all things."—! Cor. 13: 7. 

We also find it represented by, and used inter- 
changably with unblamable holiness in the heart 
and stablishing grace. St. Paul earnestly be- 
saught the Lord, that he might be permitted to 
visit the Thessalonians, and "perfect that which 
was lacking in their faith;" then he continues his 
prayer, that the "Lord Jesus Christ, direct our 
way unto you, and the Lord make you to increase 
and abound in love, one toward another, * * * 
to the end, He may stablish your hearts unblam- 
able in holiness before God."— 1 Thes. 3: 10. 13. 

This cloudless assurance is set forth as a state 
to be diligently saught by all Christians: "But 
we earnestly desire each one of you to show the 
same diligence for the full completion of the 
hope to the end." Heb. 6: 11 — Diaglott. The 
Bible Union, and other versions, render it, "dili- 




I 



FROM FAITH TO FAITH. 451 

gence for the full assurance of hope. 7 ' It was, 
therefore, regarded by the Apostles as of urgent 
necessity. 

The Apostle clearly teaches the Hebrew Chris- 
tians, that faith, must be raised to, and exercised 
in its higher degree, in entering into the state of 
perfect holiness. After assuring them, that we 
have "boldness to enter into the holiest, by the 
blood of Jesus, by a new and living way, 77 he ex- 
tends the invitation to them, saying, "let us draw 
near with a true heart in full assurance of faith." 
Heb. 10: 19. 22. 

Paul says to the Thessalonians, "Your faith 
groweth exceedingly. 77 James also speaks of faith 
made perfect by works: this doubtless refers to 
the development of faith by its exercise. But 
besides the growth of faith, there is a marked 
change from one degree, and condition of faith to 
another, produced by the power of "Him thai 
sanctifieth. 77 Wherefore, says the Apostle, 

a Let us lay aside every weight, and the sin that 
doth so easily beset us, and let us run with pati- 
ence the race that is set before us, looking tin 
Jesus the author and finisher of our faith." He 
12: 1. 2. 

It is in laying oil: the "close girding," or in 
sin, by the purgation of the Holy Ghost, that the 
soul is instantly raised to the .joyful mount, of full 
and constant assurance. 

Does not the above distinguish between two 



452 FROM FAITH TO FAITH. 

conditions oi faith, distinctively wrought by the 
Lord Jesus? 

Once more, we find the higher phase of Chris- 
tian experience set forth as a rest of faith, the 
eternal sabbath of the soul. "For we, that have 
believed, do enter into rest." — Heb. 4: 2. 

Thus we have seen, that perfect righteous- 
ness, perfect holiness, perfect purity, perfect love, 
and perfect rest of soul, are all co-existent with 
perfected faith. The reason for this is very ob- 
vious: faith leads into God; but sin separates the 
soul from God, hence, it is only when all sin is 
removed, that faith can merge the soul into the 
bosom of Deity, and give it sweet and abiding rest 
in the Everlasting Arms. As the cohesive power 
of cement is weakened by mingled clay, so faith 
is unable to give the soul perfect union with, and 
constant rest in God, while the dross of inbred sin 
remains. As perfect faith naturally exists with 
the above enumerated qualities, so they naturally 
result from a finished faith; for such a faith will 
not move upon a lower plain, than full Gospel 
privilege. Hence, they are all concomitant fea- 
tures of the second work of Divine grace in the 
soul. 

"While clinging to Jesus with unyielding hold, 
How sweetly I dwell in His heavenly fold, 
Our union is perfect, all foes we defy; 
We cling to each other, my Jesus and I. 



FROM FAITH TO FAITH. 



453 



"The storms maybe fearful and Satan assail; 
True kindness and love may everywhere fail. 
In union immortal, continued on high, 
We'll cling to each other, my Jesus and I." 




KXIX 

TWO IAIPAPwTA: ^ EX THE el. 

O IX has involved the f mankind in spiri- 

►^ tnal death, plain! that. *By 

dn entered ini the world, and death by 

— 1 upon all — Rom. 5: 12. 

T >be carnally miiX - lis 

the fountain of lift 

iniquities have separated between you and your 

Go: 

But through Chrisl it unk _ in i 

in iritual : : egained I 

"the nth and the life? "I am the 

■ . " Loi - He that elk me th 

he were Lead, yet shall h Ter 

livtrth and believeth in in-, shall :. — John 

11: _" . 

It i- in th- :Iiat the Lord b: tthes 

the breath of life int the & ul. 

'Verily, verily ; unto ; thai 

my wori. and bel: at me 

hath everlasting life, -hall not come into • 



MORE ABUNDANT LIFE. 455 

demnation; but is passed from death unto life.*' 
John 5: 24. 

"And you hath He quickened who were dead 
in trespasses and sins." "Even when we were 
dead in sins, hath quickened us together with 
Christ, (by grace ye are saved) and hath raised us 
up together."— Eph. 2: 1, 5, 6. 

These texts plainly teach, that the soul is 
brought to life, when saved from "condemnation/ 1 
from "trespasses and sins." But Christ is more 
than the author and giver of life. He is life it- 
self. 

"And this is the record, that God hath given 
to us eternal life, and this life is in His Son. He 
that hath the Son hath life; and he that hath not 
the Son of God hath not life."— 1 John 5: 11, 12. 

"We have seen that spiritual life is received in 
justification, but here we find it identified with 
Christ Himself, yet He only enters the soul fully. 
by the Comforter, which is received after regener- 
ation. This involves the apparent contradiction, 
that we have life before receiving Him who is our 
life. But the Lord solves the difficulty in these 
words; "I am come that they might hire life, and 
that they might have it more abundantly." -John 
10: 10. 

Here we learn, that thG Lord speaks life into' 

the believing soul,"dead in trespasses and in sins," 

and subsequently fills and floods the soul, body 

and spirit with more abundant life; which Latter 

exparienoa, th.3 natural in£er3nce is, relates t \ the 

28 



456 MORE ABUNDANT LIFE. 

incoming Comforter, the full baptism of the u Spi- 
rit of life in Christ Jesus." 

There is no incongruity in sneaking of a larger 
measure of life conferred, where life already exists. 
Do we riot often see branches of trees that possess 
life in a very faint degree, as compared with otli- 
ers that are fresh with vigor, and laden with fruit' 
Xow. if that, which prevented the supply of sap. 
could be entirely removed, would there not soon 
be an increased flow of life to that branch' So life 
enters the soul, as we are engrafted into the true 
vine: but when the Father purges out the acri- 
monious and obstructing canker of inbred sin. the 
full life of Jesus naturally flows into, and perme- 
ates every part of the branch, enabling it to bring 
forth "more abundant fruit/* 

When the "body of death." that remains, and 
wars in unsanctified babes in Christ, is fully de- 
stroyed and cast out. is there not room for a more 
abundant influx of Divine life? When, by a per- 
sonal experience. Christ is made unto us sanctifi- 
cation. He also becomes the complete life of the 
soul. As the Scriptures distinguish between, 
"peace with God." and "the peace of God." so we. 
are first made alive unto God. through Christ Je- 
sus: second, receive the "life of God:" "as God 
hath said. I will dwell in them and walk in them." 
—2 Cor. 6: 16. The Apostle Paul presents the 
foregoing as promises, by which his "dearly be- 
loved" brethren were to ;, cleanse themselves from 
all filthiness of the flesh and spirit." and thus 



MORE ABUNDANT LIFE. 457 

"perfect holiness in the fear of God." As natural 
life is commensurate with physical health, so ho- 
liness—complete icholeness, or soundness of tlit- 
soul— is necessary to the enjoyment of perfect 
spiritual life. 

This higher Christian experience, of the true 
God-life in the soul, is the identical glory that 
comes upon the Church through Jesus Christ. 
and the holy reign of the Parahlete— the repre- 
sentative of the God-head; for thus saith the 
Lord: "The glory which thou gavest me I have 
given them that they may be one, even as we art- 
one: I in them, and thou in me, that they may be 
made perfect in one." — John 17: 22, 23. Hence, 
for the. Ephesians, who had already been quick- 
ened from the dead, Paul prayed, "That Christ 
may dwell in your hearts by faith," i. e.. that 
Christ may exclude from the heart, every other 
spring of action, and become Himself the only. 
and all pervading life of the soul. Yea, he adds, 
"That ye might be filled with all the fullness of 
God." O, who would not part with his own life, 
for the hidden and eternal life of the invisible 
God? Notwithstanding the "great things/' the 
Apostle to the Gentiles was called to suffer, in 
consequence of this Divine union, he gloried 
alone in its crucifixion. "I am crucified with 
Christ: nevertheless I live; yet not [, but Christ 
livetkin me." He accepted tln k death of self, thai 
he "might live unto God." Gal. 2: 19,20. Here 
is the secret of a life that tells for good, a life 



455 MORE ABUNDANT LIFE. 

that teams with rich fruitage of praises and hal- 
lelujahs to God, and sends forth perennial streams 
of life and gladness to lost and perishing human- 
ity. It is not good resolutions, or self -culture, or 
mortifying discipline, or natural genius, or ac- 
quired learning, but the more abundant, and all 
constraining life of Jesus, manifest in the soul, 
that "turns many to righteousness," and lights up 
this dark world with the glory of God, and songs 
o± salvation. Neither is this Divine, and world- 
moving life conferred by an arbitrary act of God's 
providence; nay, u This honor have all the saints." 
But, "Yerily, verily, I say unto you, Except a corn 
of wheat fall into the ground and die, it abideth 
alone: but if it die, it bringeth forth much fruit." 
Ah! here is the condition from which the flesh 
shrinks. At these sayings of the Son of God, 
many go away sorrowf uj. and forever abide alone, 
frozen up in the frigid zone of self. O, may the 
infinite love of Jesus constrain my clear readers 
to "fall into the ground and die," that ye may 
"bring forth much fruit," for "herein is my 
Father glorified/' Jesus never can enter, and be- 
come the life-pulse of a soul, until self gives up 
the ghost and sinks into the earth, as the above 
scripture teaches. For it has not, as some think, 
an exclusive reference to Christ, because He im- 
mediately adds, u He that loveth his life, shall 
lose it; and he that hateth his life in this world, 
shall keep it unto life eternal."— John 12: 21, 25. 
There must not only be a perfect renunciation 



MORE ABUNDANT LIFE. 459 

and crucifixion of self, but also an all appropriat- 
ing faith in Christ. Yea, u except ye eat the flesh 
of the Son of man. and drink His blood,"— except 
ye receive the sacrifice of the spotless Lamb of 
God, to the full extent of its saving virtues— ye 
cannot have this wonder-working life of God in 
you. 

It is only in the abundant outpouring of the 
Holy Spirit, that we can taste and fully drink in 
the "powers of an endless life." 

Dear brother, has the day of Pentecost fully 
come to your soul? If not, may you go at once to 
the upper room, and tarry there, until you are 
"filled with the Spirit" and "more abundant life" 
of our Lord and Savior, Jesus Christ. 

My soul is only longing 

For the hidden life of God: 
And its crystal stream is flowing, 

From the precious living Word. 
Life, a river, more abundant, 

All proceeding from the throne; 
Hallelujah! it is Jesus; 

And His life is all my own. 



CHAPTER XXX. 

WHAT THE SPIRIT SAITH UNTO THE CHURCH- 
ES.— A HIGHER GRACE TAUGHT IN 
# REVELATIONS. 

g * If^lOR, whatsoever is born of God, overcometh 
JE the world: and this is the victory that 
overcometh the world, even our faith." — 1 John 
5: 4. "And they overcame him by the blood of 
the Lamb, and by the word of their testimony; 
and they loved not their lives unto the death."— 
Rev. 12: 11. 

These texts show, that we must first be born of 
God; and second overcome the world, which 
blessed triumph is through faith, by the blood of 
the Lamb, and by the word of our testimony; with 
these must be joined a perfect consecration to 
God, which includes the very life — "they loved 
not their lives unto the death." 

I think all will agree with the assertion, that 
no man has fully overcome the world, while any 
of its fallen turbid nature remains in his moral 
constitution. "For all that is in the world, the 
lust of the flesh, and the lust of the eyes, and the 



OVERCOMING GRACE. 461 

pride of life, is not of the Father, but is of the 
world— 1 John 2: 16. 

Hence, until the flesh is fully destroyed — the 
old man entirely put to death — by the sanctify- 
ing power of the Holy Spirit, perfect triumph is 
an object of pursuit, instead of a present realiza- 
tion. Nearly all find their peace often ruffled, 
their advancement much embarrassed, and an 
indwelling and often prevailing tendency to bend 
to the "course of this world," so long as they are 
beset with inherited evil; this foe, in their nature, 
they must continually battle down, or lose their 
justification. Therefore, it is not true in fact, 
that such have overcome the world. But in every 
way we may view it, this world-overcoming power 
is just what the one hundred and twenty disci- 
ples received on the day of Pentecost, and every 
soul, that is born of God, may now experience in 
the same refining fire. 

The object of this all victorious grace, as point- 
ted out by John, indicates a moral change, an 
adjustment of our nature to the law of the Lord. 
"And His commandments are not grievous, for. 
(because, Diaglott and Doddridge) whatsoever ; - 
born of God overcometh the world/' This implies 
that until the child of (xod overcome* the world. 
the Divine precepts are somewhat grievous, or 
difficult; this fact we have shown in the chapter 
on "the yoke made easy." The higher grace of lull 
assurance is often urged as necessary, to a com- 



462 OVERCOMING GRACE. 

plete conformity to the will of God. — 2 Timothy 
2: 21.— Heb. 13: 20, 21. 

We have, in Revelations, a chain of texts, that 
in our mind — and we think, we have the mind 
of the Spirit on the same — paint the beauty and 
glory of this triumphant grace. 

"He that hath an ear, let him hear what the 
Spirit saith unto the churches: To him that over- 
cometh, will I give to eat of the tree of life, which 
is in the midst of the paradise of God. 7 '— Rev. 2: 7. 

Christ is evidently the tree of life: " Whosoever 
eateth my flesh and drinketh my blood, hath eter- 
nal life," "shall live forever."— John 6: 51, 54. The 
"flaming sword" that God placed at the entrance 
of the garden of Eden "to keep the way of the 
tree of life," was graciously removed when "He 
who is our life, was manifest;" when the Son of 
God "brought life and immortality to light 
through the Gospel." 

This tree is in the midst of the Paradise of 
God, indicative of the fact, that "where sin aboun- 
ded — as the result of Adam's transgression — 
"grace did much more abound," through Christ 
Jesus. As Adam bore the image of God, before 
he forfeited paradise, so we are "renewed in 
knowledge after the image of Him, that created 
us."— Col. 3: 10. 

In Divine likeness, or moral purity, at least, we 
are, in this life, permitted to return into the very 
"midst of the paradise of God," from which our 
first parents fell. This is the "more abundant" 



OVERCOMING GRACE. 463 

gift of life, promised by the Savior, not to sinners, 
but as the "Spirit saith, to the churches." 

"He. that hath an ear, let him hear what the 
Spirit saith unto the churches; He that overcom- 
eth, shall not be hurt of the second death."— Rev. 
2:11. 

Should we have missed the real meaning of 
this text, the ideas we here advance, are, never- 
theless consonant with the Word. The first death 
is the crucifixion of the u old man," or u body of 
sin," the second may apply to natural death or the 
final punishment of the wicked, or both taken 
together. It is a fact, that a soul, that is entirely 
sanctified, shall never be hurt by either of these, 
the first is changed into a blissful departure, to 
be more fully with the Lord: the second shall 
never be seen. "The sting of death is sin," but in 
the act of overcoming faith, the soul sinks beneath 
the u blood of Jesus Christ, God's Son, which clean- 
seth us from all sin." "Being then made free 
from sin," "Christ' hath abolished death, 1 ' for "it 
is a faithful saying, that if we be dead witli Him, 
we shall also live with Him." 

"He that hath an ear, let him hear what the 
Spirit saith unto the churches; to him that over- 
cometh, will I give to eat of the hidden manna, 
and will give him a white stone, and in the stone 
a new name written, which no man knoweth, sav- 
ing he that receiveth it."— Rev. 2: 17- 

The hidden manna denotes the blessed food 
in store for the soul, within the holiest. It i< 
only tasted by those that are dead, indeed to sin 
and self , and have attained the "life that is hid 



464 OVERCOMING GRACE. 

with Christ in God." The white stone, and new 
name, denote the new experience of perfect puri- 
ty. It corresponds with the hidden life, .which 
no man knoweth saving he in whose breast the 
invisible God has taken up His permanent abode, 
and set up His heavenly reign of love. Glory to 
the God of all grace, for this secret millennium 
in the soul. 

"And he that overcometh, and keepeth my 
works unto the end, to him will I give power 
over the nations; and he shall rule them with a 
rod of iron; as the vessels of a potter shall they 
be broken to shivers; even as I received of my 
Father. And I will give him the morning star. 
He that hath an ear, let him hear what the Spirit 
saith unto the churches."— Eev. 2: 26—29. 

As we pass over these texts bear in mind that 
this triumph over the world, is the full assurance 
of faith, and must be preceded by the new birth: 
hence, it is the second grace. 

u And keepeth my works." This, probably re- 
fers to*good works enjoined by Christ, in which 
the saved should walk, but it may denote the re- 
taining of the works that Jesus had wrought in 
the fully saved, i. e., regeneration and entire sane- 
tification. Again, it seems quite natural to apply 
it to this promise: "Verily, verily, I say unto you, 
he that believeth, the works that I do, shall he 
do also, and greater works than these shall he do 
because I go unto my Father" — John 14: 12 — that 
is if I go away I will send the Comforter which 
will enable you to do the works that I have done 



OVERCOMING GRACE. 465 

and even greater. "And I will give him the 
morning Star," that is He gives Himself, for, 
saith He, "I am the bright and morning Star." 
Rev. 22: 16. The perfect triumph, and full assur- 
ance of faith apprehends Christ, as the "fulness 
of the blessing of the Gospel," as the more abun- 
dant life, the complete sanctification, and only 
guiding star of the soul. To these living temples 
of the Holy Ghost, the King Eternal gives power 
over the nations! This fact is abundantly re- 
corded in history: the kingdoms of the earth have 
trembled at the presence of the Jehovah of Hosts. 
The Church that goes forth in her primitive purity 
and power is God Himself in motion. This power 
has shaken whole empires and nations in the 
person of St. Paul, Thomas Kempis, Madame 
Guyon, Arch Bishop Fenelon, Whitefield, Luther, 
Wesley, Knox and others. 

"And he shall rule them with a rod of iron.'" 
Holiness is not that flexible, effeminate and Imrt- 
nobody spirit that some think it is. It is radical 
anti sin, a terror and destruction to all the works 
of the Devil. Christ is both the "Lamb of God" 
andthe u Z&mo£ the tribe of Judah," and lie being 
the real embodiment of holiness in the soul, suffers 
wrong with the silent resignation of a Lamb, bul 
sallies forth upon the workers of iniquity with 
the terror of a lion. Yea, he breaks forth as a 
storm of Divine wrath upsetting the tables, and 
breaking to shivers the "vessels of dishonor" that 
corrupt the temple of His glory. 



466 OVERCOMING GRACE. 

Therefore, he that is not a lion in the defense 
of truth and denunciation of sin, as well as a 
lamb to suffer for Christ's sake, is a false repre- 
sentative of Christ. Hear again what the Spirit 
saith unto the churches. 

u He that overcometh, the same shall be 
clothed in white raiment; and I will not blot out 
his name out of the book of life, but I will con- 
fess his name before my Father, and before his 
angels."— Rev. 3: 5. 

Here the Divine order in dispensing the gifts 
of saving grace is so clearly defined, that a " way- 
faring man, though a fool, shall not err therein. " 
First have the name recorded in the church book 
in heaven— be born of God. Second, overcome 
the world, which is through faith, the cleansing 
blood, and testimony, or the ''profession of our 
faith;" and in the second change the soul puts 
on the pure "white raiment," "the righteousness 
of God," given to the saints. 

"Him that overcometh will I make a pillar in 
the temple of my God, and he shall go no more 
out: and I will write upon him the name of my 
God, and the name of the city of my God, which 
is New Jerusalem, which cometh down out of 
heaven from my God: and I will write upon him 
my new name." — Rev. 3: 12. 

Here the glorious gift of full salvation is of- 
fered "to the churches," in figures that relate to 
establishing power. Paul says, "Ye are God's 
building," "Ye are the temple of God." Peter 
says, "Ye also as lively stones, are built up a spir- 
itual house." To be made a "pillar in the temple 



OVERCOMING GRACE. 467 

of God," is simply to be mighty through God in 
his Church, "sanctified and meet for the Master s 
use," so that he can safely rest on him the great 
concerns of his holy edifice. Paul tells us that, 
"'James, Cephas and John seemed to be pillars."— 
Gal. 2: 9. Because they were filled with faith 
and the holy Ghost, they were the chief uphold- 
ers of the "House of God, which is the church of 
the living God." 

"And he shall go no more out," i. e., his "heart 
is fixed," "stablished unblamable in holiness." 
We are made pillars by being "made perfect, 
stablished, strengthened, settled."— 1 Peter 5: 10. 
u Now he that stablisheth us with you in Christ. 
and hath anointed us, is God; who hath also 
sealed us, and given the earnest of the Spirit in 
our hearts."— 2 Cor. 1: 21, 22. Thus we see the 
full triumph of faith is a comparatively fixed 
state, wherein the soul, like a mighty column, 
stands erect in the temple of God, and is able to 
cry out in every storm of life, "None of these 
things move me." 

"And I will write upon him tin 1 name of my 
God," seal him forever with tlic Holy Ghost unto 
God. 

"And I will write upon him my new name." 
This corresponds with the white stone and new 
name. It doubtless denotes the new relation to. 
and appropriations of Christ, in the higher gnu 
before He was loved as our pardoning Saviour in 



468 OVERCOMING GRACE. 

Heaven, now He is adored as our ever present and 
in-dwelling life and sanctification. 

Next we come to the "Church of the Laodice- 
ans.' — Rev. 3 : 14-20. 

They had, to some extent, yielded to the flesh 
that wars against the spirit. "So then because 
thou art lukewarm and neither cold nor hot. I 
will spew thee out of my mouth.*' The churches 
of to-day are mostly composed of cold professors. 
dead formalists ; but the Laodiceans still gave 
signs of life, they were not yet cold, but not hav- 
ing been "salted by fire." they were only luke- 
warm, hence not fit for the Master's use. Though 
they had laid the foundation for repentance, they 
were yet among the number "whom the Lord 
loveth and chastiseth. and scourgeth as sons, that 
they might be partakers of His holiness." — Heb. 
12 : (3-10. 

"As many as I love, I rebuke and chastise : be 
zealous, therefore, and repent." — Rev. 3 : 19. 

Unconscious of the fact that they had well 
nigh lost their first love, they, like many with 
whom we now meet, thought themselves prosper- 
ing quite well. But the Lord said to them. "I 
counsel thee to buy of me gold tried in the fire, 
that thou mayest be rich : and white raiment, that 
thou mayest be clothed, .... and anoint thine 
eyes with the salve, that thou mayest see."— 
Verse 18. 

k4 Buy gold M — that is sell all that thou hast and 
buy the "riches of glory in Christ Jesus," the im- 



OVERCOMING GRACE. 469 

perishable " treasure" of God's kingdom. Agora- 
sai— buy, is in the aorist tense, hence an instanta- 
neous and once for all appropriation. M White 
raiment" is the same blessing under another 
figure — it denotes a clear heart — perfect holiness. 
"Anoint thine eyes," etc. ; as their condition 
was said to be neither cold nor hot, under this 
figure they would be neither blind nor fully 
blessed with sight; hence they needed the second 
application, the glorious illuminations of the Holy 
Spirit, "that the eyes of their understanding 
might be fully opened to see every man clearly." 
and that with the pure in heart they might aee 

God. 

In order that this Church might clearly under- 
stand what was embraced in these great promises, 
He that spake from the midst of the golden can- 
dlesticks, said unto them : 

" Behold, I stand at the door, and knock: If 
any man hear my voice, and open the door. I will 
come in to him,' and will sup with him, and he 
with me."— Verse 20. 

Here was a pentecost offered to the Laodice- 
ans; The Great Refiner, in whom all fullness 
dwelt, stood ready to enter their hearts, accomp- 
lish all that had been set forth by the foregoing 
figures, and entertain their souls with the ever 
lasting feast of love. Having now gone through 
the seven churches of Asia, reproving them for 
their shortcomings, and offering them the glorious 
gift of full salvation, under various sublime 
figures, and upon the condition of a mighty and 



470 OVERCOMING GRACE. 

world-overcoming faith, and then summing up the 
whole in the gift, and indwelling of Himself, the 
Lord now directs their attention forward to the 
future glory of His kingdom. Once more the 
Spirit saith to the churches, "To him that over- 
cometh will I grant to sit with me in my throne, 
even as I also overcame, and am set down with 
my Father in His throne." Rev. 3 : 21. Following 
this promise we have scenes about the throne in 
heaven. 

We have now traced the inheritance of sanc- 
tification from the everlasting covenant, recorded 
in Genesis to the end of Revelations on the Isle of 
Patmos, and we find the oracles of God declare 
with wonderful harmony, that entire sanctifica- 
tion,. perfect holiness, freedom from all sin — in- 
cluding inbred unrighteousness — perfect purity, 
perfect love, the baptism of fire, and the indwell- 
ing and perfect fellowship of the Three-one God, 
through the Omnipotent Spirit are all embraced 
in each other, and constitute a glorious experi- 
ence, uniformly and exclusively promised to the 
regenerate children of 'God. From one end of the 
Bible to the other it is " what the Spirit saith unto 
the churches." 

And if you want more witnesses 

We have some just at hand, 
Who lately have experienced 

The glory of this land. 

It conies in copious showers down, 

Our souls can scarce contain, 
It fills our ransomed powers now, 

And yet we drink ag'ain. 



OVERCOMING GRACE. 471 

Thousands have believed these " exceeding 
great and precious promises," and the result has 
been a realization of the same, in a personal ex- 
perience ; for it is a characteristic of a genuine 
and well-grounded faith, that it results in positive 
knowledge, as Jesus said, "If any man shall do 
His will, he shall know of the doctrine." Acting 
upon a proposed truth is the proper and infallible 
means of testing it. In the promises of Revela- 
tion, as well as in anything else, truth practically 
believed becomes truth demonstrated, while the 
infidel "believes a lie" and gropes on in the fog of 
mere suppositions. 

When Columbus believed that there was 
another continent on this globe, his faith led to 
action, and that to knowledge. Fulton believed 
that water could be navigated by steam, and his 
faith developed the knowledge of that fact. Pro- 
fessor Morse's faith in the possibility of communi- 
cating intelligence by electro-magnetism led to 
the knowledge of that fact. So the penitent sin- 
ner believes the promises of Divine pardon, and 
the immediate result is the "knowledge of salva- 
tion by the remission of sin." So, also, the child 
of God believes, with his whole heart, the many 
promises of perfect salvation from inbred evil, 
and believing, he is made every whit whole 
"pure even as He is pure. 15 

As Christ said to His disciples, who had al- 
ready followed Him in tin 4 regeneration, " If ye 



472 OVERCOMING GRACE. 

-continue in my word, then are ye my disciples in- 
deed, and ye shall know the truth, and the truth 
shall make you free."— John 8 : 31. 32. 

When the Christian realizes complete deliver- 
ance, the truth that was before believed, becomes 
instantly truth demonstrated, or positively known 
by conscious experience. 

Therefore the " second grace," the "fullness 
of God" in the soul, is not a matter of mere proba- 
bility, because thousands have entered into the 
blessed repose, and are actually dwelling in the 
land. To dispute this experience were as if some 
one would contend that Christopher Columbus 
was a fool and fanatic for believing that there 
is a western continent in this world. Would not 
every man that ever saw this great country set 
such a man down for a lunatic ? Especially would 
he not appear silly to all who actually live on 
American soil \ Just imagine such an anomaly as 
this, you that boldly profess your unbelief in the 
higher Christian grace, and you have before your 
mind a perfect counterpart to your own folly. 
What ! admit that there is an American continent, 
even all the inhabitants of the earth who never 
saw it, and yet deny the Canaan of perfect love, 
where thousands have lived before America was 
discovered, and thousands " inherit the blessing" 
and are u eating the good of the land" to-day \ — 
Shame on such ego-will incredulity. Why the 
King of Beulahland is the " Blessed and only Po- 
tentate, the King of Kings, and Lord of Lords," 






OVERCOMING GRACE. 473 

and u Of the increase of His government and 
peace there is no end.' 7 The history of this great 
empire of love is crowded with the most brilliant 
triumphs that have ever been recorded, its loca- 
tion and all its boundary lines are clearly map] 
out in the infallible geography, given by it- 
Founder. Its inhabitants, especially they that 
dwell in the interior of the commonwealth, arc 
noted as being able, singly to chase a thousand 
aliens, and two put ten thousand to flight. T 
precious fruits of this holy land fill all the spirit- 
ual depots of this wide world. And yet, with all 
this, some strange cases of chronic unbelief, 
cause they have not seen it with their own ey 
and experienced it in their own hearts, arrogantly 
deny the existence of this inner, and hidden \ 
verse of Divine love and glory. 

"What think ye, who say in pride, 
"We take the Bible for our guide ;" 
And yet, with selfish boastfulness 
Oppose the cause of holiness, 

"No more delay, to seek this grace, 
For heaven is a holy place ; 
You cannot stand before your God, 
Unless you're washed in Jesus' blood. 

" Come then ; lay every weight aside. 
And plunge beneath the crimson tide; 
Now prove Him, and lie will sho* 
The wonders of His love to you." 



CHAPTER XXXI. 

A NEW PARABLE.— THE WILD OLIVE ROOT, OR 
REPLY TO THE CRY OF HOBBY. 

fHERE dwelt in a certain town two men, and 
to each of them there had been conveyed by 
a clear will, and handed down through a long line 
of ancestors, a small but very precious life lot and 
dwelling house. But soon after they had con- 
scious possession of the same, there began to 
spring up from their inherited soil something 
which seemed to sting their tender feet, and plant 
thorns in their happy hours : quite frequently it 
made their innocent and lovely faces look fierce 
and scowly, and changed their sweet voices to 
frightful shrieks. Sometimes these attacks of 
frenzy were so sudden and violent that they 
would cast them down, and cause them to scream 
and wallow in the dirt, and sometimes they would 
become quite stiff while the fit lasted. 

This evil tree grew with their growth and be- 
came more and more troublesome. It spread its 
branches over their abodes, and shut out the 



A NEW PARABLE. 475 

sweet and healthful light of the sun from both 
door and windows. Its wiry tendrils forced their 
way through every crevice of the house and coiled 
like serpents upon the walls. Its fruit was poi- 
son, its thorns dangerous and its leaves corrupt- 
ing. Its spreading roots and prolific sprouts 
threatened to choke out every useful plant. 

Accordingly these good neighbors communed 
together freely, of their common misfortune — 
They heartily wished that the trees might be de- 
stroyed, but as they were large and very tough, 
and their branches legion, they could not see 
how to remove them. Moreover, as the years 
passed on, strange though it be, they acquired an 
appetite for the fruit. True, when they first par- 
took, it caused intense suffering, but being always 
surrounded by it, it being also pleasant to look 
upon, they continued to tamper with it until the 
treacherous habit had firmly fastened its hbld 
upon them (James 1 : 15.), hence they were loth to 
part with the trees. But as their sottish life 
passed on they were often deeply convicted, ami 
most sorely pained with the fact that their desire 
for the fruit was abnormal and brutish, that it 
blasted their financial interests, corrupted their 
morals, benumbed their intellects and destroyed 
the peace and happiness of their families, that 
it bred discontent, filled the system with disease, 
and hastened to a wretched death and gloomy 
future —Proverbs 13 : 15. Job9: 4. Psalms9: 17. 
What troubled the conscience of these men most 



476 A KEW PAKABLE. 

of all, they saw tlieir poor, innocent children fol- 
lowing their pernicious example and eating also 
of the deadly fruit.— John 8 : 41. 44. These things 
brought sorrow and deep conviction upon their 
souls. 

The real origin, the depth and great magni- 
tude of the root that bore this tree, lay buried out 
of their sight, but for the outward manifestations 
of its fruits, and their eating thereof, to the hurt 
of their souls and others, they were themselves 
to blame, and being now awakened to see these 
things they were in very great trouble and con- 
victions by reason thereof, yea, they could scarcely 
think of anything else by day and by night. The 
evil for which they were personally responsible 
entirely eclipsed the evil they had innocently 
inherited. 

Having at last applied to the proper help, they 
were happily permitted to see the trees cut down 
to the very ground, their branches and fruit all 
destroyed- Then were they very happy, all the 
trouble that had born so heavily upon their 
hearts was removed. The pure sweet rays of 
light now shone directly into the house. Their 
companions seemed dearer than ever before, and 
their children much sweeter. They met together 
daily to congratulate eachother for the new and 
happy change. They also talked of tlieir folly in 
living so long beneath the gloomy shades, a^id 
indulging so much in the poison fruit of the old 
Adam tree.— Rom. 8: 13. Then would their 



A NEW PARABLE. -±77 

heart leap for joy and their tears of gratitude 
flow for the better life they had found. They 
both remarked that their present lot reminded 
them of their childhood innoeehse, before the 
tree of death had sprang up and brought forth 
its fruit.— Matt. 18: 3. The same kind hand that 
removed the trees with all their fruit, planted in 
their lots new seeds.— Matt. 13 : 18—22 ; 1 John :; : 
9, which immediately germinated and decked all 
their walks with fair and lovely flowers of p >ace, 
and filled their lots with delicious and healthful 
fruit. 

But ere long a slight gloom mingled with the sun- 
shine of those hearts. An occasional uprising of 
the old root was manifest among the good plants, 
at which they were no little pained and sur- 
prised, for they had supposed that it was clean 
gone forever. They had no more hankering I 
its fruits, yea, they dreaded its slightest appear- 
ance and hastened to suppress every sprout 
They break their minds to each other, and find 
in each the same experience. They now 1 < i 

dig down and examine the trouble when behold, 
they find the same root that bear the tree of their 
former sin, and all the evil fruit of their past !i 
They found, however, that it was quite an old 
root, and was much stunned by tin- recenl char 
in their lots. They also observed that the 
of the new plants wore much more \ and 

had by far the ascendency in the soil. So thej 
cheered their hearts and applied themselves dilli- 



478 A NEW PARABLE. 

gently to the culture of the good plants, hoping 
that the sarha root would soon die out altogether. 
But, alas, it would not die; its noxious shoots 
even increased, and while they gave the more 
earnest heed to keep them down in one part of 
the lot they grew the more in another ; and with 
all their watching and labor, at certain seasons 
these shoots would come near to bearing their 
deadly fruit,— James 1 : 15. Thus they found 
trouble, and lived in much fear that the plague 
of their past life would again get the mastery. 
Their thrift was also much hindered, they "could 
not do the things that they would," because of 
the time required to prevent a recurrence of the 
wild olive fruit. — Rom. 11: 17. 

Finally they began to inquire if there was not 
some more effectual way to dispose of the beset- 
ting evil than mere cultivation. Whereupon 
their neighbors about all said there was no deliv- 
erance to be obtained, that the lot had fallen to 
them thus, and thus they must live in it all their 
days. But as they pondered these things in their 
minds, a voice said unto them. u Heed not those 
counsels, perfect deliverance will yet come, the 
benevolent Father who has bestowed upon you 
such a good heritage has surely not decreed this 
evil upon it." Then they bethought themselves 
to search the will of their kind and venerable 
Parent to see if this encumbrance was included 
in the original devise. Whereupon they soon 
found that everything that came from His hands 



A NEW PARABLE. 479 

was u very good" and that their lots were origin- 
ally bequeathed free from every annoyance. 
Then they dilligently searched the records to find, 
if possible, the source of the great nuisance. 
And, behold, thus they found it written, that the 
malignant root appeared in the soil as the natural 
conception of a grievous act of disobedience com- 
mitted by their ancestors, to whom the heritage 
was first entrusted, and from them it has been 
transmitted to the lot of all their descendants. — 
Rom. 5 : 12. 19. 

Then they greatly feared and trembled. But 
as they looked farther on, they found that their 
merciful and allwise Father had made a second 
will (2 Cor. 3 : 6-11. Heb. 8 : 6-13.), which, because 
of its wonderful and condescending offers of am- 
nesty, and its outgushing of the Father's love and 
good will, is called The Glad Tidings, of great 
joy to all men. Now they plainly read in this last 
Will and Testament that every u root of bitter- 
ness," yea, " every plant that my Father lias not 
planted shall be rooted up." Then were they 
glad when they saw that He, by whose good 
pleasure they held their lot, willed that it should 
be pure from every encumbrance as when first be- 
queathed, even as the "garden of the Lord." Yea, 
so intent was the will for the purity of every Lot 
that it contained this solemn warning, to wit, that 
every one who neglects or refuses to have the 
cursed plague destroyed, by so doing forfeits all 
the good of his lot. 



480 A NEW PARABLE. 

Now it remained for them to learn the way by 
which the pestiferous thing could be gotten rid 
of : they digged deeper and deeper, if possible to 
find the end of it, but they were only pained and 
humbled by new discoveries of its magnitude and 
offensiveness. 

At last Anti Hobby, for such was the name of 
one of the men, when he saw how deep down he 
must go before the trouble could be taken out, 
became discouraged and gave it up. Now when 
Mr. Legality and Mr. Incredulity, who had all 
along made much sport of the endeavors of these 
two men, heard of this, they came at once to con- 
gratulate Mr. Anti Hobby for what they deemed 
his wise conclusion. They also assured him that 
the old stump and its pernicious roots could never 
be extracted, and that it was all waste time to at- 
tempt it. Likewise Mr. Fight Holiness came a 
great ways to see him and admonish him of the 
great folly and dementing influence of seeking 
the complete deliverance. So he left the ugly old 
root stick and began to dig at its uprising sprouts. 
Now it came to pass that after Mr. Anti Hobby 
began to take counsel with those men, that there 
was a change in his mind, he thought more of the 
things of earth and less of the things that concern 
the soul. He had no relish for the company of his 
old friend, though when he chanced to meet him 
he talked much the same as before, but Mr. D. 
Faith could see that his heart was no longer in 
the matter. He went about his lot digging a little 



A NEW PARABLE. 481 

at this grub, then at that, hitting a lick first at 
one sprout, then at another; for, said he. I like a 
great deal of variety and do not believe in harp- 
ing on one thing all the time. 

But D. Faith "had another spirit with him," 
his whole mind was steadfastly set for the re- 
moval of the old heart-root, the mother of all the 
evil in his lot, and only canker of his heavenly 
joy; hence be put in all his time digging at the 
one point, he aimed every blow at the same mark. 
Now it came to pass that Anti Hobby passed that 
way again, and seeing that the heart of D. Faith 
was still all united in the one thing, and being em- 
boldened because Mr. Fight Holiness was with 
him— these two were full brothers— he began to 
deride Mr. D. Faith and call him hard names, and 
said he was becoming crazy. Said he, u why work 
at the one thing all the time i why not dig from 
place to place? What will people think of ><• 
If you knew the talk that was in the mouths 
the neighbors, I am sure you would leave off your 
foolish hobby ways. Why, you can scarcely think 
or talk of anything else but the obtaining oJ 
pure lot; away with such nonsense, I am disgusted 
with it, I hate to see a man ride a hobby to deal 
Then said Mr. Fight Holiness, "I know I am a« 
cused of opposing holiness, but it is a mistake, I 
dearly love holiness, yea, 1 have been preaching it 
up these many years,- but this fanaticism wh 
teaches that God can lake all the evil nature out 
of a man, and do it all at once, I don'1 believe in, 



482 A NEW PARABLE. 

it is contrary to reason. I think we all have to 
fight our bad propensities as long as we live. I 
confess I do, and ever expect to oppose these wild 
notions." Then answered Mr. D. Faith, as. fol- 
lows, "You say, Mr. Fight Holiness, you do not 
believe that men can experience perfect salvation 
from sin in this life, and yet you confess that you 
will oppose the doctrine as long as you live ; now 
it seems to me you are in small business, to op- 
pose this experience, while you at the same time 
deny that it exists. Are you not then beating 
the air? Why trouble yourself to fight a thing 
you think no one can ever attain ? And you, my 
dear friend Anti Hobby, you would have me 
leave off seeking this definite experience, the de- 
struction of this venomous old stump. Now I 
perceive of a truth that it is the source of every 
noxious outgrowth, in my lot, and shall I spend 
time in cutting down the evil product, while their 
source remains to curse the soil with a new and 
increased crop? Is it not wiser to remove the 
cause at once ? If we labor to kill out the sprouts 
only, we forever fail, though we may keep them 
from bearing fruit, but if we destroy this, their 
life and source, they must die and disappear also. 
Moreover, I have more easy victory over these out- 
croppings since I seek this definite work, the death 
of their origin, than ever before ; but I pray thee, 
consider once thine own lot, if thy way is so good, 
tell me why such an increase of the noxious 
growth since thou hast left off walking with thy 






A NEW PARABLE. 483 

best friend, Definite Faith. Alas ! all the good 
of thy lot perisheth." With these words their 
mouths were stopped, and they went their way. 
Anti Hobby was much convicted of the error of 
his way, but having joined freely in ridiculing 
Definite Faith, he was ashamed to follow his 
noble example now. 

Now, when they were gone, D. Faith rejoiced 
in spirit and said, " One thing have I desired of 
the Lord, that will I seek after," that my lot may 
be "free indeed" from everything that springeth 
not up to thy glory. 

As for Mr. Anti Hobby, he hardened his heart 
yet more and more against Definite Faith, and 
daily joined with them that hated and persecuted 
him. 

Now it came to pass that Bro. Eye Single heard 
of the trials of D. Faith, and came to see him.— 
This good man lived in one of the high mountain 
cities of Israel, beyond Jordan, and it was a very 
bright spot on Praise street where his house stood 
But when Definite Faith saw him coming toward 
his house he feared to have him enter, because he 
had heard that he was crazy, and many other re- 
ports had gone out concerning him, and agitated 
the whole country round about. 

Now when he came in, instead of going through 
the established formalities and talking about the 
business and news of the day, as the fashion was, 
he began -at once to inquire how his soul pro> 
pared ; but when he saw that I). Faith was some* 



484 A NEW PARABLE. 

what shy, lie waited not for an answer, but began 
to tell of the wonderful dealings of God with his 
own soul, at which the heart of D. Faith began to 
melt and his tears flow. Then he made his con- 
fession, and said: Sir, in my heart I feared to 
have thee come into my house, but now I am glad 
that thou art come. Yea, now I know that the 
Lord hath sent thee and is with thee, for I feel 
that there is a light in thy heart, and wisdom and 
grace in thy words that shall greatly help me. 
Then he opened his heart and told him all his 
trouble : of the tree that appeared shortly after 
he became conscious of possessing his lot. of the 
guilt and misery that ensued from indulging its 
acrid fruit, and the bitter cup of repentance.— 
Rut as he told of the happy day when the merci- 
ful hand of the unseen Deliverer destroyed the 
tree, with all its branches and fruit, his tears of 
joy and gratitude flowed freely, and he added. 
that through the favor of Him that upholcleth 
the weak, he had suffered not its cursed fruit, nor 
had but few occasions to drink again the peniten- 
tial cup. He also told of the sunny days that 
passed, ere he discovered that the old root re- 
mained still alive, and that since then the joy of 
his new life had been mingled with the painful 
consciousness of another want, the extraction of 
the mother root of evil. 

Then said Bro. Eye Single, What hast thou 
dtoe to obtain this great blessing I 

D. F. — I have done evervthing 1 knew, and that 



A NEW PARABLE. 485 

was in my power, and I have wept much because 
I knew not what more I could do. 

E. S.— Tell me, by what authority thou hast 
hoped for this perfect deliverance i 

D. F.— The bountiful Father of us all, Who lias 
given me this lot, hath in His last Will and Tes- 
tament most emphatically devised and provided 
this most excellent gift, which to bestow upon us 
He hath even sacrificed His well-beloved and 
only begotten Son ; and being " willing yet more 
abundantly to shew unto the heirs of promise the 
immutability of His counsel, confirmed it by an 
oath. 77 -Heb. 6 : 17. Therefore I verily believe the 
promise with ray whole heart. 

E. S. — Well said, my clear brother Defin 
Faith. I perceive of a truth that thou hast not 
thy name in vain. But I pray thee, answer me 
yet this question : If one will an estate to another 
free of all encumbrance, and au slit be found up< n 
it, who must make it good, the one who hath 
made the will or deed, or the one receiving the 
inheritance \ 

D. F— The testator, and not the receiver. 

E. 8— Thou hast answered correctly, bul tell 
me, why is this, that thou hast labored so L< 
and hard thyself to dispossess the "old man:' who 
was wont to cover thy Lot with his foul claim 1 

D. F.—O, my brother, I did uo1 think of that 
before. Now 1 begirt to see where 1 have missed 
the mark. 

E. S.— Thou hast not only suffered to vain, all 



486 A NEW PARABLE. 

this trouble and labor to free thy hereditament, 
but thou hast also insulted the honor and dignity 
of our Lord, who hath willed thee a clear lot, and 
sealed the Testament in His own blood, for in at- 
tempting to take His business into thine own 
hands, thou hast set Him at naught and dis- 
trusted His word. 

D. F. — Surely, I have done foolishly, but as the 
Lord hveth, I kuew it not, but now I repent. O, 
my Lord, forgive me, for I did this thing ignor- 
antly in unbelief. And now, my brother, since 
thou hast shown me these things, tell me, I pray 
thee, what I may do to obtain the great deliver- 
ance. 

E. S.— Thou canst do nothing but submit the 
whole matter to Him who hath graciously willed 
it to thee, who also will do it. For though the 
will is very old, its business is yet far from being 
fully settled up. Therefore doth the Executor 
still hold His office and is ready to attend to every 
claim that is presented under the will. 

D. F — That is good news. Canst thou tell me 
the name of this great Officer, and where we can 
find Him ? 

E. S.— His name is Hagion Parakletos. He de- 
lighteth greatly in His office, and the power of the 
Almighty is with Him to execute all that is in the 
will. Yea, even the " exceedingly great and pre- 
cious promises.'" Moreover, be assured that u He 
is not very far from thee." 

D. F. — Blessed be thou that bringest me these 



A NEW PARABLE. 4^7 

good tidings. But think you He will do this 
thing for me now? And how shall we engage 
Him? 

Then brother Eye Single opened the will and 
read therein these words, " Behold, now is the ac- 
cepted time. Behold, now is the day of salva- 
tion." Then these, "I will yet be inquired of by 
thee, to do this thing for thee." u Ask, and ye 
shall receive." 

So they drew up a petition to the great Father 
that He should immediately send the Hagi< n 
Parakletos (Holy Comforter), to execute His gra- 
cious will in delivering poor Definite Faith from 
this grievous old heart root. Now that this peti- 
tion might be received by the Father of mercies, 
they also added the name of His beloved Son 
Emanuel, and made mention therein of His blood 
that was shed for this very purpose. 

Then began Definite Faith to look up with ex- 
pectation, but instead of relief came greater dig- 
tress and anguish than ever before. His soul 
fainted within him as he saw the dreadful tenacity 
of the ugly u old man" that had so long contested 
every inch of his lot. He trembled with horror 
and cried out in his agony, saying, "O wretched 
man that I am, who shall deliver me from this 
body of death. O, when will Parakletos come to 
my help. O, I shall die, I shall die, for the hand 
of the Lord is sore upon me, even the day oi the 



488 A NEW PARABLE. 

vengeance of my God." Thus the heavens and 
the earth shook at the presence of the Almighty. 
-Isa. 63 : 1-4. Joel 5 : 16-21 ; 1 : 14. 15. Malachi 
3: 1-3. 

Then said Eye Single : Fear not, only believe, 
for Paraklete hath already come, and this that 
thou art suffering is His work of deliverance, for 
every sacrifice must be salted by fire, and it is a 
"faithful saying, if we be dead with Him. we 
shall also live with Him." 

Then Definite Faith fully ceased from his own 
works and, with Eye Single, steadfastly looked to 
the Deliverer until He bowed the heavens and 
came down. Then Queen Yuiescence stretched 
forth her lovely sceptre and hushed the universe 
into silence, and there was a great calm after the 
storm. And when Definite Faith arose, behold, 
it was the sabbath day, even the everlasting sab- 
bath of the Lord. Then was the old pestiferous 
root with all its outcroppings clean gone. Then 
the peace of God, the wide, deep, and never ruffled 
river began its everlasting flow in the soul of 
brother Definite Faith. His body seemed almost 
transparent with purity and irradiated with light, , 
while his home seemed to be elevated millions of 
miles nearer the sun. 

As we might suppose, the news of this won- 
derful change soon spread abroad and caused a 
great commotion in the country, insomuch that it 
was all the talk. And now, that the mighty Para- 



A NEW PARABLE. 489 

kletos had made his permanent abode in the heart 
of Definite Faith, he was filled with boldness and 
published from house to house the wonderful 
works of God, so that the country was shaken for 
ten miles round about. Many were glad to In- 
taught by him the more excellent way. and com- 
menced to walk therein; and many more who 
would not sell out their stuff, were nevertheless 
provoked to amend their lot when they saw the 
purity and fruitfulness of his. But there were 
also many that jeered and mocked him as he wont 
about his masters work, and they of his own 
synagogue were much stirred up against him by 
Mr. Fight Holiness, who affirmed that ho was gone 
crazy, so they cast him out ; but he was the more 
exceedingly happy, even as his Lord hath said. 
Luke 6 : 22. 

Now it came to pass, as he continued to fear 
and obey God only, and declare all the < ounsel of 
His word, that poor old Bro. Fear-the-truth and 
Bro. Love-my-chmrh, who were both very con- 
spicuous in their church, began to fear and trem- 
ble greatly, lest Bro's Eye Single and Definite 
Faith teach the people too much o\' the one way 
of the Lord, and thus overthrow the wallsof par- 
tition. 

Now as Definite Faith still loved hisold friei 
Anti Hobby, he thought well to go unto him once 
more, if possible, to prevail upon him also to In- 
herit the blessing. But when lie came to the 
place, behold, ho had some time before moved 



490 A NEW PARABLE. 

from that street, over on " thorn and brier," which 
u is nigh unto cursing" street— Heb. 6:8. So he 
went to hunt him up, but who, when he saw him 
coming, became ashamed because of the many 
brambles on his lot. Then he began with great 
haste to dig them up, and the nearer D. Faith came, 
the harder he worked ; yea, he flung his mattock 
with such great violence that the ground fell all 
over him, so that he was covered and besmeared 
with the earth.— John 3 : 31. 

Poor man, when he saw the composure of Bro. 
D. Faith and the clean, white robe he wore, he 
was troubled, and wished he would turn off an- 
other way, but when he still came straiglit toward 
him, he began to study by what words he could 
the sooner bluff him off and so get rid of him. 
Acting upon this thought he called out to him : 

A. EL— Well, old neighbor hobby, I hear that 
you have found a religion that is all rest, now I 
have no faith in any such a lazy religion. I think 
we must work and strive against our sin as long 
as we live. 

D. F. — Well, my dear brother, I too think we 
ought to be very active, for in this short life there 
is so much to be done ; so many souls to be saved. 
But had we not better let the great Redeemer save 
us from all our sin, and keep us by His own 
power, so that we might be able to work the bet- 
ter for Him % 

A. H. — I don't believe that we can be free from 



A NEW PARABLE. 49] 

the roots of sin, we must always strive against its 
evil shoots. 

Then brother Definite Faith began to tell of 
the perfect deliverance he had recently experi- 
enced, whereupon Anti Hobby became no little 
excited and cried out, saying: U A11 this I have 
experienced long ago." To which Bro. Definite 
Faith calmly replied, as follows: "Why, my 
brother, I am glad to hear this testimony of thee. 
But please now tell me, when was the old sarha 
root taken out of thy lot ? 

A. H — Why, when the tree and its fruit wa> 
destroyed, of course the root was also destroyed, 
for God doeth not His work by degrees. 

D. F— I fear, my brother, that thy testimony 
doth not agree. First, thou sayest we must con- 
tend with the corrupt inherited root and its 
sprouts while we live; then thou turnest right 
around and declarest that when the tree and it- 
deadly fruit was destroyed, the original root was 
also taken clean out of thy lot — what sayesl th( m I 
And hast thou also forgotten the many times we 
have talked of this dreaded encumbrance, that 
remained after our first happy deli vera nee: surely. 
thou rememberest well the numerous times 
thou didst, even with weeping, confess this evil 
bent in the soil of thy lot after its great out- 
growth was removed. Can it be possible that all 
thy pains and trouble, because o\' this evil spring, 
came from imagination? How can it he. my 



492 A NEW PARABLE. 

brother, that this tenacious monstrous foe was 
destroyed these many years ago, and yet thou 
hast only now found it out? And how sayest 
thou that the corrupt stump is gone when we see 
its pernicious sprouts all around ? Yea, alas ! its 
very fruit is manifest again on thy lot ! Eepent, 
therefore, and do thy first works. 

And here he left him to ponder these things, 
and went on his way, being greatly blessed with 
the Comforter and filled with joyful assurance. 
So he broke out in this happy song : 

(), I can no longer doubt it ; 

Hallelujah ! I am free. 
Jesus saves me, soul and body, 

Parakletos dwells in me. 

But with these heavenly transports in his souI r 
he could not forget poor brother Anti Hobby, 
how well he had began the way of life, but now 
his hope is well-nigh perished, especially since he 
hath moved over on the street where Messrs. For- 
mality, Legality, and Incredulity live. Moreover, 
he hath become somewhat inter-related with these 
families, and they are all quite nearly related to 
Mr. I.N.Fidel, who lives a little farther down the 
street. 

It might have been expected by some that the 
author should have herein written out his experi- 
ence, but since we have been furnished with that 
of Definite Faith, we deem it unnecessary. 



A NEW PARABLE. 493 

Grace and peace be multiplied to the reader, 
through the knowledge of God, and u His riches 
in glory by Christ Jesus." Fare well. 

Blessed assurance, Jesus is mine ; 
O, what a foretaste of glory Divine. 
Heir of salvation purchased of God, 
Born of His spirit, washed in His blood. 
This is my story, this is my song, 
Praising my Saviour all the day long. 



~^<§f3 THE END. 



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